LI BRARY_OF^CONG RESST 

®H® .ACtaji^i f o 4 ;_ 

S£elf # C_% 

UNITED STATES OF AMERICA. 



V 



6S~0 



QUESTIONS 

IN 

\atural arid f\evekled 

Ji COMPILATION 



§ev. John ( %ym (garter, A. M. 



BALTIMORE- 

VVm. J. Carteu & Co., Printers, 

75 Went Fayette Street. 

18 8 2. 



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INTRODUCTION. 
HELIGIO V- ITS ORIGIN AND DIVISIONS. 



1. What is Religion? — Religion is the service and 
worship clue from man to God his infinite and 
glorious Creator. 

2. What is tlie etymology of tlie word religion ? — It is 
derived from the Latin Religio : (ligo to bind and re 
again;) a word adopted by the Romans to express 
the many obligations to which they bound themselves 
in the oft repeated vows, oaths, sacrifices, &c. in 
which the service of their imaginary gods chiefly 
consisted. 

3. Is religion a divine institution or is it a human 
invent io?i ? — Although some ignorant and infidel men 
have maintained that religion is a human invention 
devised by kings and priests to keep men in subjec- 
tion to their authority, yet every candid mind must 
admit that it is a divine institution. 

4. How does it appear thai religion is a divine institu- 
ting — (1.) From tlie fact that man is endowed with 
faculties which render him capable of religion and 
which incline him to its exercise. (2.) All nations 
have some form of religion. (3.) God has revealed 
himself as the Creator, Ruler, and Redeemer of men 
and has commanded us to love and serve him. 



5. How many kinds of religion are thsre? — Two 
kinds : true religion and false religion. 

6. In what does true religion consist? — In the worship 
and service of God according to his revealed will. 

7. Whit is false religion? — It is the worship of 
creatures, real or imaginary, such as idols or false 
gods ; or the worship of the true God in any way not 
divinely appointed. 

8. Which is tlie more ancient, true religion or false 
religion? — True religion : false religion being a depar- 
ture from the original true religion, or a more or less 
gross corruption of it. Cain's unbloody offering, not 
expressing faith in the promised Redeemer, (Heb. 9 : 
7, 15, 22 ; 11 : 4, 6,) appears to have been the first 
deviation from the true religion. Xinus or Bel us the 
founder of Babylon, (B. C. 2,217,) introduced the 
worship of the heavenly bodies, using the Tower 
of Babel as an astrological observatory. And Ninus 
his son and successor made an image of his father 
Belus, which he caused the people to worship. 

9. How did false religion originate? — In rebellion 
against Gods's supreme authority, and in hatred of his 
pure and holv character. (Exod. ch. 35 ; I. Kings, 
ch. 11; II. Kings, 17: 5-33: Rom. 1 : 18-25; 28-32: 
I. Cor. 10 : 19-21 ; I. Tim. 4 : 1-3.) 

10. What are the character and, influence of fal.se 
religion? — It is earthly, sensual, and audacious: 
deceptive, corrupting, and ruinous. 

11. How ha* the true religion been made known to 
man? — In the works of creation and providence; and 
in the Inspired Scriptures of the Old and New Testa- 
ments ; giving rise to the distinction between Natural 
and Revealed Belie/ion. 



NATURAL RELIGION. 



1. What is. Natural Religion? — It is that religious 
truth which oui unassisted reason may learn from the 
works of creation and providence. 

2. What particular doctrines are thus discernable 
by tlie light of nature? — Two of the most important, 
viz : 1st, That there is but one only living and true 
God, who is infinite in being and perfection. 2d, 
That there is a moral law of God, which, all men 
having violated, demands our punishment. 

3. In wliat manner does the light of nature teach 
the existence of God the Creator? — As we naturally 
believe that "every house is builded by some man," so 
we as naturally believe, that "He who built all things 
is God." (Heb. 8 : 3, 4.) (Appendix Note A.) 

4. How is this point stated in the Scriptures ? — Psalm 
19: 1—3; Rom. 1: 19,20. 

5. In what part of God's works is the moral law more 
particularly made known ? — In the sentiments of our 
conscience, (Rom. 2 : 14, 15 ;) and by our natural 
instincts, (Jude, verse 10.) 

6. What may we learn from the course of God's 
providence?— Acts 14: 15—17; 17: 22—31. 

7. By what other passages of Scripture are tliese im- 
portant truths confirmed and illustrated? — Deut. 6: 4; 
Neh. 9 : 6 ; Job 11 : 7—9 ; 26 : 14 ; 31 : 26—28 ; Ps. 
36 : 6 ; 104 : 24—33 ; Jer. 10 : 10 ; I. Cor. 8 : 4—6 ; 
I. Thess. 1 : 9. 

8. What forms of error are opposed to the great truths 
of natural religion ? — 1st, Atheism, which denies the 
existence of God ; 2d, Pantheism, which denies the 




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distinct personality of God ; 3d, Dualism, which is 
belief in two gods; 4th, Polytheism, which is belief in 
many gods. 

9. What is Atheism f — The name atheism is derived 
from two Greek words, a, without, and theos, God ; 
and it designates that form of infidelity which denies 
the existence of God. 

10. What must be the character of a person that 
entertains so absurd and blasphemous an opinion as 
atheism ? — Being without God, without religion, and 
without hope, his life must be one of blank and base 
selfishness ; little, if at all, elevated above that of the 
beasts of the field. 

11. Has atheism ever extensively prevailed? — So un- 
reasonable is this repulsive form of error, and so 
opposed is it to the common sentiments of mankind 
upon this subject, that comparatively few have 
ventured to assert their disbelief of their Maker s 
existence. Indeed, it has been questioned, whether 
there ever was, or can be, an atheist. 

12. What considerations show that it is possible for 
men to be atlveistsf — We are informed, (Rom. 1: 28,) 
that when men did not like to retain God in their 
knowledge, God gave them over to a reprobate mind. 
And in that reprobate mind, they not only "changed 
the glory of the uncorruptible God, into an image made 
like to corruptible man, and to birds and four-footed 
beasts, and creeping things," (Rom. 1 : 23 ;) but are 
fully competent to go to the extent of folly and 
blasphemy, saying in their hearts, "There is no God," 
(Psalm 14 ;) or while they profess to know him, deny 
him in their works, being "abominable, and disobedi- 
ent, and unto every good work reprobate, (Titus 1 : 16.) 
And thus we have atheism speculative, and atheism 
practical, in one or both forms of which, it has un- 
doubtedly existed ; and, it is to be feared, may still be 
found among men. 



13. In what form was atheism held by some ancient 
philosophers . ? — Among the ancients, atheism was held 
by the Epicurean philosophers, who taught, that 
while there were superior beings called gods, yet they 
could have nothing to do with the creation or govern- 
ment of the world ; for that would require so much 
care and attention, it would destroy all their happiness. 
Their philosophy, therefore, denied the existence of 
God, the Creator and Governor of all things ; who, 
while upholding all things by the word of his power, 
is at the same time, "The Blessed and only Potentate, 
the King of kings, and Lord of lords." 

14. By whom in later times has atheism been professed ? 
By Spinoza an infidel Jew of Amsterdam, who for 
his blasphemy, was condemned and banished, A. D., 
1675 ; by Vanani, a native of Naples, who, for the 
same crime, was in 1619, burned at Toulouse; and by 
the Budhists of Southern India, China, and Japan. 

15. How did the more eminent ancient philosophers 
regard at/ieismf — Cicero, Seneca, and other eminent 
heathen philosophers have triumphantly exposed the 
absurdity and wickedness of atheism. Their argu- 
ments are 1st, "Consensus populorum omnium probat 
Deum esse." — "The consent of all people proves the 
existence of God." And 2nd, "Ag/noscimus Deum 
ex operibus ejus."-Weacknowlege God from his works. 

16. What is Pantheism? — The derivation of this 
word from pan y all, theos 1 god, indicates that form of 
error which denies the existence of the infinite and 
eternal Being, who is personally distinct from all 
other beings, and independent of all his works ; and 
maintains, that god is nothing more than the mere 
general active principle of nature, giving rise to all 
the motions, changes, and other phenomena of the 
material world; and producing all the thoughts, 
words, and actions of men. 



8 

17. By whom luis this form of error been adopted ? 
By some of the old Grecian philosophers, by the Brah- 
mins of Hindostan, and by some infidels of the present 
time, who have ignorantly embraced this ancient ab- 
surdity, and maintained it, as though it were the 
recent discovery of- their superior genius. 

18. What may be observed respecting this shocking 
form of error? — That it not only denies the distinct 
and independent personal existence of our glorious 
Creator, but it also destroys all our personal character 
and responsibility, confounds vice with virtue ; and in 
etfect, makes the p ire and holy God the real and im- 
mediate author of all sin ; and thus is it utterly at war 
with the common sense and conscience of men. 

19. What is Dualism ? — It is belief in two gods : a 
form of error adopted by the ancient Persians, by 
Manes and a few other heretics. One god whom the 
Persians be'ieved to be the author of ail good, they 
named Ormusd, and the other, whom they considered 
the author of all evil, they named Ahriman. 

20. W/iereiti appears the absurdity of this error? 
1st, Since there is in nature, an evident unity of plan 
and oneness of design and purpose ; the existence of 
more than one Creator is improbable. 2d, Since the 
production of any part of creation must have required 
the exercise of infinite power, that infinite power was 
competent to produce the whole ; the existence of 
more than one Creator is therefore unnecessary. 3d, 
And since the Creator who is in any respect infinite, 
can have, in that respect, no equal ; the existence of 
more than One Infinite God, the Creator, is impossible. 

21. Wliat is tlie teaching of the Scriptures on this 
subject? — In general, that Jehovah is the sole Creator 
of all things, (Gen. 1 : 1-5. John 1 : 1-3.) And in 
particular, the Lord, by the Prophet Isaiah, address- 
ing the king of Persia, says : "I am the Lord, and 



9 



(here is none else, there is no God besides me " * * * 
i form the light, and create darkness : I make neace 

(I&hSflK)' ' thC L ° ld d ° aH these th *'~ 
22. What teas the system of Manes?— -Manes or 
Manichoeus a Persian, on becoming a Christian 
undertook to explain the doctrines of the Bible on 
the principles of .he Persian dualism. He ZZTt 
among- other things, that Jehovah the God of lifbt 
and peace, and Satan the God of darkness an 1 evil 
are independent of each other; and arc continually at 
h'e GoPof 1 !.V° U S ° f n,en ' wllich Proceeded from 
neas and hv f ,'!' "'* . CK P t F eA l> ? « he God of dark- 
ness and bj hm, were imprisoned in material bodies- 
and so were subjected to sin and misery-that Christ' 
(who, himself, had no real body, but only a mere 
shadowy appearance of a body,)' was sent to rescue 
souls from their imprisonment in clay-that the pel - 

SceVron Tlf'? 11 ^ C ° nsistS iu » rigorous absl- 
nence horn all bodily appetites and pleasures in 
seclusion from the world, fastings, &c.-and that 
Manes Inmself, was the Comforter promised by ChK 
ini , ^ ,mt • f( "' m (l ° tlme err <>rs still remain*— 
££ toff sincfl ° f thC M ? DicheS 1!S a "istinct body, 
extr- v f-,n r n- S,,ppeai ' ed ' * et their fanatical and 

H^ be 8 ob^b ' i on 1 '7 lam hl the ri S° rsof 1U0M ^ic 
nie, tne prohibition of marriage, penances indulgen- 
ces, and other unscriptural delusion* muulgen 

gods'. Wkat * Pol U tMsm? -^ ^ the belief in many 

m 2 LnZ f ^T'£, r0b f£ f^ °^ n °f the koto* belief 
the ex^loif« ,ff^ ' e fobul< ? US tradit ions representing 

women Ld uT* ***• ° ther emiM "»ea and 
women, and tne imagination of the anripnt 
poets m describing virtues vices and the phenome- 
na of nature as though they were living beina-s 
These personifications of inanimate things g a lthou|h 



10 

at first probably intended to be mere symbols, came 
in process of time to be regarded as actual living 
divinities ; and as such, properly objects of worship. 
And that worship, by an easy transition, was soon 
transferred to the idols which were supposed to 
represent the imaginary deities. To the worship 
and service of such vanities were men abandoned 
because they did not like to retain in their minds the 
knowledge of the true God. — (Acts, 7 : 39-43 ; Rom. 
1 : 21-25. Intro. Quests. 2, 8, 9.) 

26. How did the Apostle Paul expose the folly of tlie 
Athenians in worshipping idols? — Acts, 17: 22 — 29. 
See also I. Cor. 8 : 4—7. 

27. WMt important thought is suggested to the reflect- 
ing mind by the great truths of natural religion ? — The 
necessity for more light. For while the light of nature 
so far manifests the existence and the law of God, as 
to render sin inexcusable ; yet it affords no intima- 
tion upon what terms sin may be pardoned; and 
is wholly silent upon many other subjects of the deep- 
est interest to mankind. 

28. Where ham we a full and satisfactory revelation of 
the truth respecting all tliese important matters? — In the 
Scriptures of the Old and New Testaments. 



11 



REVEALED RELIGION. 



THE BIBLE ITS INSPIRATION. 

1. What is Revealed Religion? — It is that knowledge 
of God and of his will which is recorded in the Bible. 

2. What is tlie meaning of tlie word Bible? — It is 
from the Greek, Biblos, book, and it is the name given 
to the volume containing the word of God; and 
hence, the most important book in the world. 

3. By what other name is the Bible called? — The 
Holy Scriptures or Writings. 

4. Why called Holy Scriptures? — Because they were 
written by holy men, who were inspired by the Holy 
Spirit, to teach men holiness. 

o. Byichat texts of Scripture is this proved? — II. Tim. 
3 : 16, 17. U A11 Scripture is given by inspiration of 
God, and is profitable for doctrine, for reproof, for 
correction, for instruction in righteousness : that the 
man of God may be perfect, thoroughly furnished 
unto all good works." II. Peter. 1 : 21. u For the 
prophecy came not in old time by the will of man : 
but holy men of God spake as they were moved by 
the Holy Ghost." 

6. Who tlwn, is really tlie author of the Bible? — God, 
our Heavenly Father. 

7. In what sense, and to what extent, is God the author 
of the Bible ? — God revealed to his holy prophets and 
aposties, not only the things they were to record, but 
also, the identical words they Avere to use. 

8. How is this proved ? — By such texts as Exodus, 
20 : 1. "And God spake ail these words" &c, in 
which the sacred writers use the verv words that 



12 

were uttered by the Almighty. In other cases, the 
Holy Spirit evidently directed them what words to use. 

9. By icliat other method besides the use of words, was 
tlie truth occasionally revealed to the prophets ? — By sym- 
bolic representations presented in visions or trances ; 
and these symbols naturally suggested the words 
required to describe them. (Gen. 15 : 17 — 19 ; Isa. 6 : 
1—7; Ezek. 1: 4; Dan. 7, and the Book of Revela- 
tion throughout.) 

10. How was tlie inspiration of the prophets at first 
demonstrated? — They explicitly asserted that they 
were commissioned to make known the will of God ; 
they wrought miracles or delivered prophecies in the 
name of the Lord ; and their divine inspiration was 
fully recognized by competent judges : such as that 
of the Old Testament prophets by the Jewish nation ; 
and that of the apostles and writers of the New Tes- 
tament, by the multitudes that witnessed their 
miraculous gifts, and by the churches to which their 
writings were addressed. {Append. Note, B.) 

11. What is a Miracle ?— A Miracle is an exercise ot 
supreme control over the known and usual laws of 
nature, by the power of God, interposed in testimony 
of the mission of a prophet. (Exod. 4 : 2 — 5 ; John, 
5: 36; 10: 25, 37, 38; Acts, 14: 3.) 

12. How do miracles prove the divine mission of a pro- 
fessed prophet f — Because no man can perform miracles 
except God be with him. (John, 3 : 2 ; 9 : 30—33.) 
{Append. Note, C.) 

13. What is a Prophecy ?-— A Prophecy is the fore- 
telling of an event which could not have been foreseen 
without divine assistance. 

14. What inference necessarily follows from tlie fulfil' 
ment of Prophecy? — That the prophets must have 
been inspired with the knowledge of the future, by 



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the Ho-y Spirit of that Divine Being who designs and 
orders a 1 things from the beginning. (Acts, 15 : 18.) 
{Append. Note, D.) 

15. What evidences of Divine Inspiration, do ice find 
in tlie Scriptures themselves? — 1. A peculiar importance 
of matter. 2. A remarkable majesty and elevation 
of style. 3. Purity of doctrine. 4. Mutual agree- 
ment of all parts. 5. The design of the who e, which 
is to render all glory to God. 6. Light and power to 
convince and convert sinners; and to comfort and 
build up believers unto salvation. (Conf. Faith, 1:5 

These evidences of Divine Inspiration are found 
only in the Scriptures of the Old and New Testa- 
ments. {Append. Note, E.) 



THi; BIBL.E— ITS HISTORY. 

In what part of tJie world was the Bible written ? — At 
different places in the south-western part of Asia, 
and in the south-eastern part of Europe. 

Were all the Books of the Bible written at one time ? — 
They were not : Gensts, the first Book, was written 
by Moses nearly 1,500 years before the advent of 
Christ ; and the Revelation, the last, by the Apostle 
John, about 97 or 98 years after Christ. 

The other Books were written by the persons 
whose names they respectively bear, at different times 
between those dates. 

In what languages icere tlie Scriptures originally 
written? — The Old Testament was written in Hebrew, 
(with the exception of a part of the Book of Daniel, 
which is in Chaldee,) and the New Testament, in 
Greek. 

Why was the Old Testament written in Hebrew, and 
the New Testament in Greek? — Because Hebrew was 



14 

the language of the Jews, to whom the Old Testa- 
ment was committed, (Rom. 3: 1, 2.) And Greek 
was the most popular language of the civilized world 
at the introduction of the Gospel, which was designed 
for the world at large. 

When were the Books of the Bible cvllected and 
arranged in their present order? — (1.) In the reign of 
Artaxerxes I. King of Persia, (B. 0. 457,) Ezra the 
Scribe, returned from Babylon to Jerusalem, and 
among other important works, he collected and 
arranged the Books of the O.d Testament, adding to 
the number then extant, the two Books of Chronicles, 
the 1st, and 119th Psalms, and the Historical Book 
which bears his name. 

(2.) During the lifetime of the Apostle John, who 
wrote a Gospel, three Epistles, and the Revelation, all 
the Books of the New Testament, together with those 
of the Old Testament, were received and acknowieged 
by the churches as Holy Inspired Scripture. 

(3.) During the second and third centuries, Clem- 
ent, Irenaeus. and Tertullian, speak of the New Testa- 
ment as consisting of two parts: Gospels and 
Epistles. And in the fourth century, (A. D. 860,) 
the Synod of Laodicea, separated the genuine Books 
of the New Testament, from the many spurious or 
apocryphal writings, that had been published in the 
name of the Apostles; and from the genuine, though 
uninspired productions of the early period of the 
Gospel. 

Wfien was the Bible first translated into any other 
language? — In the year B. C. 277, the Old Testament 
was translated into Greek, at Alexandria, by order of 
Ptolemy Phiiadelplrus, king of Egypt. This transla- 
tion, from the seventy-two learned men by whom it 
was made, is named The Septuaglnt, (Septua- 
ginia, severity.) These learned men, six representing 



15 



pose sent from Jerusalem, by Eleazer, the High Priest, 
at the request of the king of Egypt, 

What other important translations were made at an 
early period of the Church? — The Gospel having been 
preached and churches planted in almost every part 
of the world, by the Apostles and early Evangelists, 
the Scriptures, were, at an early period, translated 
into various languages for the use of the several 
churches. Among those translations may be men- 
tioned the Syi'iae, Arabic, Persian, Egyptian or Cop- 
tic, Ethiopian, Sclavonic or old Russian. Tire Italic 
or Latin, the Gothic, and the Anglo-Saxon. Manu- 
script copies of these ancient translations are still in 
existence. 

Dr. Claudius Buchannan, in the year, A. D. 1807, 
found in the possession of the Syrian churches on the 
western coast of India, very ancient copies of the 
Syriac Bible. Those churches were in the first 
instance, gathered and established by the missionary 
labors of the Apostle Thomas. 

When was the Vulgate or Common Latin Translation 
of the Bible made f — In the latter part of the fourth 
century, (A. D. 384,) by Jerome, a learned monk of 
Palestine. This translation, although frequently cor- 
rected by the authority of different Popes, is still, in 
many passages, quite erroneous. It has, nevertheless 
been adopted by the Church of Rome as their authen- 
tic version of the Holy Scriptures, instead of the in- 
spired original Hebrew and Greek. 

What is the history of tlw English Bible prior to tlie 
time of King James I. f — Although we do not know the 
precise date of the introduction of Christianity into 
Britain, nor when the Holy Scriptures were first 
translated into the language of the inhabitants, yet 
there is reliable evidence, that for many hundred years 



16 



•hey possessed parts at least, of the Word of God in 
then- vernacular tongue. 

After the Saxon translations of the whole Bible or 
of particular Books, made by Adhelm, bishop of Sher- 
born, 706; by Egbert, bishop of Lindisfem 706; by 

•Ur^o C T 2 , 6 '^ ^ t,,e "'"strious king 
t^vn A an « V frcd ' Archbishop ofCwiter- 
buiy,905; the first English translation was made by 
an unknown person about 1 he .year 1290; and the 
next, by the celebrated John Wiclif in 1380. But 
those translations were never printed 

The first printed English translation of the Scrip- 

r- da e, m 1/36, at Atwerp, whither he had retired to 
V prosecute his work in safety from Henry VIII In 
f; ?", 7°°' . Mlles Coveixiale, a man eminent for 
Bw Vwhich T? 8 \ ] - lmte , (] amI P» blis hed the whole 
<E , ^ n h ' M ] lrai ^ lilte «i'"o English. In 1560, 
(iihzabeth,) a number of pious and learned Enelish 
mincers, who bad taken refuge at Genera ft™ ner 

In lo68, Abp. Parker completed The Great 

Som *& SS ** " amMy nanietl TlIE Brents' Brail 
bom the circumstance, that eight of the persons 
employed in the translation were bishops. P 
vZt a W™* 1 ''?™™ mack to time efforts to supply the 

iJnS * ldl . ' f R T e te "t'hing that the Bible was in- 
tended for _ the clergy and not for the peon eh- c 
from the tune of Pope Gregory IX (A Din 

without the license of a bishop. According v Ihl 

toMM? ST 116 !? iU '-'-''"ting anTpubl'4 n|- 

,." '" ' ( ' Go(l far the use of the people uenerallv 

subjected them to the severest persecution feCneiall >' , 



17 

In the reign of Henry IV., king of England, Arun- 
del, Archbishop of Canterbury, caused several per- 
sons to be burned for having read the New Testa- 
ment and the Ten Commandments in Wiclifs Trans- 
lation. Henry V. caused a law to be enacted, that 
"whoever read the Scriptures in their mother tongue, 
should forfeit land, cattle, body, life, and goods from 
their heirs for ever ; and be condemned for heretics to 
God, enemies to the crown, and most arrant traitors 
to the land." 

When Tyndale's translation of the New Testament 
first appeared in England, in the reign of Henry VIII. 
Tonstal, Bishop of London and Sir Thomas More 
bought up almost the whole edition, and burned it at 
St. Paul's Cross. This, however, enabled Tyndale to 
print a larger edition, which was issued in 1534. But 
the importers and venders of these copies, were con- 
demned by Sir Thomas More, to ride with their faces 
to the horses' tails, with paper caps upon their heads, 
and with copies of the New Testament tied about 
them; which, when they reached the standard in 
Cheapside, they were compelled to throw into a great 
fire. They were then fined a considerable sum of 
money. At length, Tyndale, at the instigation of 
Henry VIII. was seized and thrown into prison in 
Flanders, where, in 1536, he was strangled and burned. 
The same fate afterwards attended Tyndale's two 
devoted assistants, John Fry and William Roye. 

After king Henry VIII. had thrown off the author- 
ity of the Pope of Rome, and had placed himself at 
the head of the Church of England, 1534, he yielded 
to the solicitation of Archbishop Cranmer and other 
friends of the Reformation, to have the Word of God 
given to the people. And as the printing of the 
Bible could then be executed better at Paris than 
in England, Henry obtained for his printers, permis- 
sion from the King of France, to print it in that city. 



18 

But, notwithstanding this royal license, the Inquisi- 
tion issued an order for the arrest of the French prin- 
ters, their English employers, Grafton and White- 
church, and Coverdale, the corrector of the work; 
while they seized and condemned to the flames, 2,500 
copies of 'the work ! (Dec. 17th, 1538. | 

But notwithstanding all this opposition, the precious 
Word of God has come to us in our own language, 
a faithful version of the Inspired Originals ; albeit 
baptized with the Blood of martyred Trans ators, 
Printers, and Bible Readers. 

^Yhen was the English Bible now in general use, 
publisJied? — In the year 1611, by the authority of 
James I. King of England. From this circumstance, 
this translation is frequently called King James' 
Bible. 

In how many languages is the BibU now printed and 
pubUshedf — In nearly two hundred, chiefly by the 
agency of The British and Foreign Bible Society, 
formed in 1804 ; and of The American Bible Society, 
established in 1816. 

THE BIBLE— ITS DIVISIONS. 

1. Of what two chief parts does the Bible consist? — Of 
the Old Testament and the New Testament. 

2. Why is the first part culled The Old Testament? — 
Because it records the Institutions, Promises and 
Threatenings, of the several Dispensatious of the true 
Religion, which were first given to man. 

o. Why i* the second part eaUed The Xew Testament? 
Because it records the introduction of the later Dis- 
pensation or Covenant, in the personal ministry of 
the Lord Jesus Christ. 



19 



4. What is the relation of the Two Testaments to each 
oth r ? — The Old Testament foreshows Christ to come, 
and the nature of his Salvation, in Types, Symbols, 
Ceremonies, and Prophecies; and The New Testa- 
ment shows that ail things thus foretold of Christ, 
were fulfilled in the Person and Work of Jesus of 
Nazareth. 

5. What is meant by a Dispensation of Religion f — So 
much of the Divine Will as it has pleased God to 
reveal at any one time. 

6. Hoio many such Dispensations have been given ? — 
Five: 1. Theldamic. 2. TheNoachian. 3. TheAbra- 
.hamic. 4. The Mosaic. 5. The Christian. Of these, 
four are recorded in the Old Testament, and one 
in the New Testament ; while both Testaments pre- 
dict a sixth Dispensation, which will be The Millen- 



7. How many Books are there in the Old Testament ? 
Thirty-nine. 

8. How many Books are there in the New Testament ? 
Twenty-seven, in all Sixty-six. 

9. How may the Books of The Old Testament be classi- 
fied? — In three classes: thus, 17 Historical, (Gen. 
Est.;) 6 Poetical, (Job, Cant., Lam.;) 16 Prophetical, 
(Isa., Lam., Mai.) 

10. How may the Books of The New Testament be ar- 
ranged? — In three classes, also, thus : 5 Historical, 
(Matt., Acts.;) 21 Epistolary, (Rom.,— Jude;) 1 Pro- 
phetical, (Revelation.) 



20 



Holy Bible, 
66 Books. 



.f Old Test, 
39 Books. 



f 17 Historical. 

{ 6 Poetical. 

I 

L16 Prophetical. 



N. Test. 
L 27 Books. 



f 5 Historical. 

I 

■* 21 Epistolary. 

k 1 Prophetical. 



11. How are the several Books of the Bible divided? — 
Into Chapters and Verses. 

12. When and why was this division made ? — It was 
made about the year 1651 A. D., for convenience in 
rinding particular passages. 

13. How many Chapters in tlie Old Testament? — 929. 

14. How many Chapters in the New Testament? — 
270. In the whole Bible, 1,199. 

15. How many Verses in the Old Testiment? — 23,214. 

16. Row many Verses in the New Testament? — 
7,959. In the whole Bible, 31,173. 

17. How many Chapters must be read daily in order 
to read the Bible throvgh in a year? — Three every week 
day ; and five every Sabbath day. 






21 



THE I>t:$IG:V OF THE BIBUE. 



1. For what purpose was the Bible given to us f — To 
teach us what we are to believe concerning God, and 
what duty God requires of us. 

2. How is the Bible adapted to this purpose ? — Besides 
being divinely Inspired, (see Revealed Rel., Sec. 1, 
Quest. 1 — 11.) it is 1. Sufficient, revealing all needful 
faith and duty. 2. It is Perspicuous to the common 
mind. 3. Its decisions are Authoritative, being su- 
preme and final. 4. Its authority is independent of 
imman testimony. 

3. How does it appear that the Bible is a perfect rule of 
faith and duty? — 1. Because it is able to make a child 
wise unto salvation through faith in Jesus Christ; 
and to furnish the man of God thoroughly unto all 
good works. (2 Tim. 3: 15, 16, 17 ; Ps. 119 : 9.) 

2. Because we are forbidden in the most solemn 
manner, either to add to the Word of God, or to take 
anything from it. (Prov. 30: 6; Rev. 22: 18, 19; 
Deut. 4: 2; Gal. 1 : 8.) 

4. How may it be proved that the Scriptures are perspic- 
uous, or easily understood by people generally? — 1. By 
such texts as these: Ps. 19 : 8 ; 119 : 130; Prov. 30: 
5 ; 2 Tim. 3 : 15, which either directly assert or neces- 
sarily imply the perspicuity of the Scriptures. 

2. By those texts which invite general attention to 
the Scriptures, or command personal investigation of 
their teachings: such as, Isa. 34: 1, 16; Jno. 5: 39; 
Acts. 17 : 11 ; Eph. 6 : 17 ; Col. 3 : 16 ; Deut, 6 : 7, 9; 
1 Thess. 5 : 21 ; 1 Jno. 4 : 1 ; 1 Cor. 10 : 15 ; 1 Peter, 
3: 15; 2 Peter, 1 : 16,21. 

5. Are all parts of the Scriptures easily understood 7-No, 
they are not, (2 Peter 3 : 16,) "yet those things which 
are necessary to be known, believed, and observed for 
salvation, are so clearly propounded in some place of 



22 



39, 46: Acts 15: 15; Ps : 119 : 105.) U * ! Jn °' ° : 

9. What texts prove that in deciding rtUgua&n* i„ 

religion and moral*, we are-to rent ti,J?„ ;'- ,; . f • 

, ; ? fr0m ^ e Simony of any man, or counc I 

2 : 13 ; 1 John 2 : 20, 27 ; 5 : 9.) Con. F. 1 • 7, ia 
OBJECHOXS TO THE BIBLE-I>ei S f S . 

mmJ%t W JTJ tk r BM( ?*? iaU « rt ^ Ua « ^ only 
HTt™ 8 # rehgtow faith and practice?— By the 
Draste, Jct-s, Mahometans, and the Church of Rome 

h,!'t ♦— J? ^ < ^* n "/ ^ »»«»« Bmtf— It is from 
3. By whom was the name Deist first assumed*— Bv 
?So m ^ oned .' j ? Viret, a reformer arid di rine in 



23 

4. Who appears to have been the first deist? — Cain, 
whose offering of the fruits of the earth, evidently 
acknowledged the existence of God, and his provi- 
dential goodness ; but in not offering a Bleeding /Sac- 
rifice, he evidently rejected the atonement to be made 
by the promised Redeemer, and denied the guilt of 
sin, both original and actual, which rendered that 
jitonement necessary. 

5. Which arc the chief points of deism, as held in 
modern times? — Deism consists chiefly, 1. in the 
rejection of the Bible, especially with respect to its 
plenary inspiration, and the revealed truth concern- 
ing the redemption of sinners by the atonement of 
the Son of God. 2. In a professed belief in the exis- 
tence of God, the Creator and Lawgiver of men. 
Deists are extravagant in their encomiums of natural 
religion; though Uiey differ among themselves in 
regard to its moral obligations; and also, respecting a 
future state ; some entirely denying that important 
doctrine. 

(>. WJw In ice been remarkable for tlieir advocacy of 
deid iced principles ? — Lord Herbert of Cher bury, Lord 
Bolingbroke, Voltaire, Volney, Rousseau, Diderot, 
Condorcet, Hume, Gibbon, Paine, and others of less 
note, but of equal hostility to the truth. 

7. Whut may be observed of the opposition of thisc 
writers to the Christian religion? — That their objections 
do not so much refer to the religion of the Bible, as to 
the corruptions and superstitions of Romanism and 
other priest-craft. Such men as Paine, Boling- 
broke, and Voltaire, must have been aware, that in 
confounding the errors and puerilities of Romanism, 
with the pure and sublime teachings of the Gospel, 
they were committing the greatest injustice. Yel 
judging from some of the waitings of these noted 
infidels, it is very doubtful that they ever read the 
Bible through. 



24 



iefuted?-By Watson, Bisbop of Llandaff, in a mas- 
terly treatise entitled, "An Apology for the 
Bible » By Dr. Beattie in his "Essay on Truth " 
ByLeland,in Ins "View of Deis-hcal Wkiters" 
By Faber, m his "Difficulties of Infidelity" 
ay Leslie, in his "Short and easy Method with 
the Deists." And by the late Rev. David Nelson 
M. D., in his "Cause and Cure of Infidelity." 

9. What practical arguments map be adduced against 
tke system of deism, or natural religion ?— 1 So far as 
there is any truth in natural religion, it was designed 
for man in a state of mnocency ; and therefore it does 
not provide a "Saviour of Sinners." (1 Cor 1 • 21 23 ) 
2. As a Rule of Life, it is insufficient and inoperative 

f.Tf rT 6 ° f the extreme corruption and deprav- 
ity of fallen human nature. (Rom. 1 • 18 3<> ) 3 AT 
one has ever been made either a better or happier 
man by disbelieving the Bible. (Ps. 1-12- 119 9 ) 

wil'nL^- < ? ei f S - aSSe - rt 'i be Pl '°Phets and' Apostles 
were not divinely inspired, then they must have been 
more than mere mortal men; because they had 
either superhuman knowledge to be able to foretell 
events, hundreds of years before those events trans- 
pired; or else, they exercised superhuman power in 
bringing to pass the accomplishment of their own 
predictions, hundreds of years after they were dead 
5. Again, since the sacred writers expressly assert,' 
that they spoke by the authority of God, and as thev 
were moved by the Spirit of God; if the deists are 

wpI it m d ? yl - n f thlS ' , the p ropbets and Apostles 
were the most wicked and foolish of men. For thev 
were guilty of falsehood and blasphemy in publish- 

themselves! And impious liars as they must be if the 
deists are right; their folly is unaccountable, in 



25 

bringing upon themselves a~.l trouble, and even death 
itself, by 'preaching a doctrine designed to make all 
other men wise and virtuous. And thus, deism, in 
rejecting the Bible as the Inspired Woiid of God, 
requires a degree of faith, which amounts to presump- 
tuous and senseless credulity. 

10. How may ice prom in opposition to deism, t/ie 
historic truth of the miracles and other facts recorded in 
the Scriptures! — 1. The mirac'es and other matters of 
fact in the Scripture history, were so peculiarly ex- 
posed and subject to men's outward senses of seeing 
and hearing, that they could not have been deceived 
respecting them. 2. They occured publicly, in the 
face of the world ; they "were not clone in a corner." 
2. The Scripture narrative is not a verbal tradition 
written and published long after the original parties 
had passed away. But on the contrary, it was for 
the most part, recorded and published in the life time 
of the original witnesses ; who could easily have con- 
tradicted the account, had it been a falsehood. But 
no such contradiction was ever made, even by the 
most embittered foes. 4. The great essential facts 
recorded in both the Old and New Testaments, have 
been commemorated from time immemorial, by the 
observance of certain rites and ceremonies, which 
were instituted at the time for this purpose. Such as 
the observance of the seventh day of the week, in 
commemoration of the Creation of all things in six 
days, and God's resting the seventh day. The rite of 
Circumcision, still practiced by the descendants of 
Abraham, in testimony of God's covenant with that 
patriarch. The national observance of the Passover 
by the Jews, in commemoration of their deliverance 
from the land of Egypt. The celebration of the 
Lord's Supper, in testinunry of Christ's sacrificial 
death. The observance of tlie first day of the w r eek, 
in commemoration of Christ's resurrection from the 



26 

dead. And the practice of admitting converts to the 
Christian Church by the ordinance of Baptism, in 
obedience to the command of Christ, and in virtue of 
his supreme authority. 

If the Scripture account of the origin of these vene- 
rable observances, is not the truth; it is manifestly 
incumbent on all that reject the testimony of the 
Holy Scriptures on these points, to show when, why, 
and by whom, these institutions were introduced. 

Opposition of the Jews. 

11. Wlw are tlteJewsf — The descendants of Abra- 
ham, Isaac and Jacob ; according to the promise of 
God, (Gen. 12:7; 17: 19; 27: 29; 28: 10—15; Rom. 
9: 7 — 13.) They were the chosen depositaries of the 
Word of God and the true religion, for nearlv 2,000 
years, (B. C. 1921— A. D. 70; Rom. 3: 1,2.) For 
their rejection of Jesus, the promised Messiah, they 
have been deprived of their peculiar privileges. 
Their city and temple, were captured and destroyed 
by the Romans, after an obstinate siege of nearly six 
months, during which, more than a million of persons 
perished. (A. D. 70.) The captives were sold into 
bondage, or otherwise scattered over the earth ; yet 
are they preserved from age to age, a distinct people ; 
and so to remain until the times of the Gentiles be 
fulfilled. (Rom. chap, 11.) 

12. Wliat objection do the Jews urge against tlie Holy 
Scriptures f — While they professedly receive the Old 
Testament as the Inspired Word of God, and the 
authentic record of their ancient national history 
yet, rejecting the claim of Jesus to the Messiahship, 
they, of course, reject the New Testament as unin 
spired, and forming no part of the Word of God 
since this Testament records the evidences that Jesus 
of Nazareth is the Messiah, the Son of God, and the 
Saviour of men. 



27 

13. What do the Jews profess to believe concerning 
Jesus f— That be was a man of superior genius, falsely 
claiming to be the Messiah. And while the ancient 
Jews attributed his miracles to the influence of Satan ; 
their descendants to the present da} r , with no less folly 
and blasphemy, say, that his miracles were wrought 
by the power of magic arts, which he learned in Egypt. 
The same opinion was entertained by Celsus, Julian 
the Apostate, and other ancient heathen adversaries ; 
and it is held also, by many deists of the present day. 

14. How did our Saviour meet and rebuke the malici- 
ous assertion, which attributed his miracles to the power 
of Satan?— Matt. chap. 12: 22—37. 

15. Whence appears tlie unreasonableness of attribut- 
ing the miracles of Jesus to magic ? — From the insuffici- 
ency of magic to accomplish the works wrought by 
the blessed Redeemer. No magic arts ever known or 
practised by man, no necromancy, nor any Satanic 
influence, have ever been able to accomplish a single 
miracle. (Append. Note F.) 

It is therefore, weak and unreasonable in the last 
degree, to assign the miracles of Jesus, the most holy, 
benignant, and wonderful works ever accomplished 
on earth, to an agency which has never effected any 
thing more than mere deceptive slight-of-hand juggles; 
and never practised by any but wicked and designing 
men, who for the crime of counterfeiting miracles by 
magic, were by the Mosaic Law, condemned to death. 
(Exod. 22: 18; Lev. 20: 27.) 

16. What was the conviction of the many competent 
and unprejudiced witnesses, who repeatedly beJield the 
divine works of our blessed Redeemer? — That which 
must be the full persuation of every intelligent man, 
fairly open to conviction, when placed in those cir- 
cumstances. (John 3:1,3; 6 : 14 ; 9 : 33 ; 10 : 20, 21 ; 
11 : 47.) 



28 

17. What is to be inferred from the fact, that such men 
as Nicodemus, Said, Joseph of Arimathea, Barnabus, and 
a great company of the Priests, toho, at the sacrifice of all 
earthly interests, became obedient to the faith of Christ ? — 
That as they were all persons of intelligence, educa- 
tion, or distinction, and enjoying- the best possible op- 
portunity of forming a correct judgment respecting 
the miracles of Jesus, their profession of faith in 
Christ, affords the strongest evidence that they 
regarded the miracles of the Redeemer, as real trans- 
actions, and wrought by the power of God. (Acts 1: 
15 ; 2 : 41 ; 4 : 4, and chapters 5, 6.) 

18. What may also be observed respecting the conversion 
of those heatlien laioyers and philosophers, such as 
Clemens Romanus, Justm Martyr, Clement of Alexan- 
dria, Tertidian, and Cyprian, icho after the times of the 
Apostles, and daring the Roman Persecutions, renounced 
tlieir lieatlienism and embraced the Gospel? — That as 
they were peculiar^ well qualified to examine all the 
questions involved, their acceptance of Christ as 
he was offered to them in the Gospel, affords the 
clearest evidence, that the record of the miracles and 
other divine testimonies to the mission of Christ, had 
lost none of their authenticity with the lapse of time. 

19. What motives influenced the Jewish Rulers in 
rejecting the claims of Jesus to the Missiahship ? — The fear 
of losing their wealth and authority ; and in their bit- 
ter hostility to the Son of God, they fulfilled their own 
Scriptures in condemning him. (John 11 : 47, 48 ; 
Acts 13 : 27.) 

20. Whence proceeded the hostility of the unbelieving 
Jcirs, to Jesus, as claiming to be their long promised Mis- 
siah or Christ: — 1. From their great personal and 
national corruption. 

2. From their erroneous views of the prophecies of 
the Messiah, and the nature of his kingdom. They 



29 



looked for a temporal Prince to deliver them from 
their political foes, and not for a spiritual Redeemer 
to save them from their sins. 

8. The Ru era and chief men hated Christ because 
he exposed and rebuked their vices, their pride, and 
their hypocrisy. 

4. They feared that the growing popularity of 
Jesus with the common people, would either directly 
destroy their authority in the nation ; or furnish 
occasion to the Romans to come and complete their 
subjugation. 

5. Having accomplished Christ's death, and being 
seriously and justly alarmed at the undeniable evi- 
dences of his resurrection ; they felt bound in justice 
to themselves, to oppose, and if possible, suppress the 
truth, by the persecution of his disciples. 

0. The modern Jews, to a great extent, under the 
influence of the same principles and prejudices, have 
continued in the same opposition to the Redeemer; 
and have thus perpetuated the calamities, which, as 
divine judgments, the Prophets foretold should come 
upon them, if they rejected their anointed king, Mes- 
siah, the Prince. (Deut. 18: 15—19; Isa. 6: 8—12, 
compared with John 12 : 37—41 ; Rom. 11 : 8—10.) 

JiESUS OF NAZARETH, 
The Messiah of the Old Testament. 

21. What chief particulars respecting the Messiah, 
were foretold by the Old Testament Prophets, and which 
were fulfilled in the person of Jesus of Nazareth f — 1 . His 
family descent, and his divinity. 

2. The circumstances of his birth. 

3. The official character of his life. 

4. His ignominious and cruel death, and his honor- 
able burial. 



30 

5. His resurrection and aseention to heaven. 

22. From what famdy was it foretold the Memah 
should be descended? — From Abraham, in the line of 
Isaac, Jacob, Jnclah, and king David. (Gen. 12: 3; 
2G: 4; 28: 14; 49: 10; 17: 19; 21: 12; 27: 29; 46: 
12; Ruth, 4: 18—22; Psalm, 132: 11—18; Isa. 11: 
1 ; Jer. 23 : 5—6.) 

23. Where do tee find recorded the fulfilment of these 
predictions in the person of Jesus? — In Matthew, 1: 
1__17 ; and Luke, 3 : 23—38. 

24. How may we explain the differences which occur 
beticeen the account of the lineage of Jesus as given by the 
Evangelist Mattheic, and thai given by the Evangelist 
Luke? — The design of Matthew evidently is to estab- 
lish the claim of Jesus to the throne of David, as the 
heir of his reputed or legal father, Joseph, who was 
descended from Solomon, David's successor on the 
throne. (Matt. 1 : 6.) Whereas Luke intends to prove 
the validity of the Saviours title to the throne in 
right of his mother Mary, who was the daughter 
of Heli, a descendant of David, through Nathan, his 
elder son. (Luke, 3 : 31.) And thus it appears from 
the united testimony of Matthew and Luke, that the 
only two branches of descent from king David, one 
through his elder son, Nathan, and the other through 
his yougest son and successor, Solomon, uniting in 
Joseph and Mary, ali natural and legal right to the 
throne of David, centered and terminated in Jesus 
Christ. 

Joseph was the real son of Jacob. (Matt. 1 : 16,) 
and a. though not the natural father of Jesus; yet ac- 
cording to the method of keeping Jewish family regis- 
ters, his name is placed in the genealogy. But Laving 
espoused Mary, lie is, as her husband, named by Luke 
the eon of her father, Heli, (Luke, 3: 23.) Other 
points of apparent disagreement between Matthew 



31 

and Luko.in the genealogy of Christ, are satisfactorily 
explained in the Commentaries. 

25. What was foretold by the Prophets respecting the 
personal nature of the Messiah? — That be would be 
both God and man, possessing two distinct natures in 
one person, for ever. (Psalm, 2: 7; 110: 1; Tsa, 9 : 
0; Micah, 5:2; Isa, 6: 1—12, with John, 12: 37-41.) 

26. How were these predictions fulfilled in tlie person of 
Jesus of Nazareth f — Heb. chap. 1 ; Matt. 22 : 41—46 ; 
John, 1: 1—3,14; Rom. 9: 5; 1 Cor. 15: 24, 25; 
Gal. 4: 4, 5. 

27. What particulars were foretold by tlie Propliets 
respecting the Nativity of the Messiah, and which were 
fulfilled in tlie experience of Jesus? — 1. That he was to 

be born of a Virgin. (Isa. 7 : 14; Matt. 1 : 21—23.) 

2. At Bethlehem. (Micah, 5:2; Matt. 2: 1—6; 
Luke, 2 : 4—14 ; John, 7 : 42.) 

3. That a Star should appear at his birth. (Numb. 
24: 17; Isa. 60: 3; Matt. 2: 2—10; Luke, 1: 78; 
2 Peter, 1 : 19 ; Rev. 22 : 16. 

4. That the time of Christ's advent, would be in 
connection with the final loss of national sovereignty 
by the Jewish people. (Gen. 49: 10; Matt. 2:1; 
Luke 2 : 1, 3.) After the advent of Christ, the Jews 
never regained their national independence. For 
some time after the death of Herod the Great, his 
dominions were governed by his sons, as Tetrarchs 
under the authority of the Roman Emperor. Then 
reduced to a province, Judea was governed by Roman 
Procurators; one of whom, Pontius Pilate, in the 
reign of the Emperor Tiberius, authorized the cruci- 
fixion of our Lord. And finally, the whole Jewish 
state was subverted and abolished by Titus, the son 
of the Emperor Vespasian, A. D. 70. Truly the 
Sceptre departed from Judah, for Shiloh was come, 



32 

according to the prediction of the Patriarch. (Gen. 
49: 10.) 

28. What particular* are foretold rekpectwg the ojficud 
work of Christ, and which were fulfilled by Jemgf — 
1. That he was to he a Prophet; (Dent. 18: 15—18; 
with Matt, 17: 5; Luke, 7: 16; 24: 19; John 6: 14.) 

2. That he was to be a Priest; (Psalm, 110: 4; 
with Heb. 6: 20; Isa, 53: 4—12; with 2 Cor. o : 21 : 
Isa. 61 : 1—3 ; with Luke, 4: 16—21 ; John, 4: 25, 26; 
Heb. 2: 17; 4: 14 ; 9 : 14. Zech. 6 : 13; with Matt. 
26: 61—64; John,l: 29.) 

3. That he was to be a King; (Psalm, 2: 6; 132: 
11 ; with John, 18 : 32—37; Luke, 19 : 37, 38.) 

29. What teas predicted respecting tlie miraculous 
poicer of Christ ? — Isa. 35 : 3 — 6 ; 42 : 5 — 9. 

30. In what instances icere these predictions fulfilled by 
Jemsf—M-aXt. 4 : 23, 24 ; 11 : 1—6 ; 1'5 : 29—39 ; 19 : 2. 

31. What was foretold respecting the treatment uhich 
the Messiah would receive from tlie Jews? — That he 
would be despised and rejected by the nation gener- 
ally; and that he would be betrayed and sold for 
thirty pieces of silver, by one of his disciples, (Isa. 
53: 1—3; Psalrn, 41 : 9 ; * 55 : 12— 14; Zech, 11: 12, 13.) 

32. Where do we find the record of the accmnplishment 
of these predictions, in the experience of Jesus f — John, 
1: 11; 8: 49; Matt. 26: 1-5,14-25; 27: 3-10,20-26. 

33. What was foretold by the Prophets respecting tlie 
circumstances that would attend the sacrificial death of 
the Messiah?— Psalm, 22 : 7, 8, 16, 17, 18 ; 34: 20; 69: 
21; Isa, 50: 6; 53: 5,8,12; Zech. 12 : 10; 13: 6. 

34. How were tliese predictions fulfilled in the person of 
Jesus the Son of Mary?— -Matt. 27: 39—43—48, 49; 
John, 19 : 1—3, 17, 18, 23, 24, 29, 31—37. 



33 

85. W.mt teas foretold respecting the burial of Christ ; 
and how ioas it fulfilled in the person of Jesus ? — That 
although he was numbered with transgressors, and 
his grave appointed with the wicked ; yet his burial 
place shouicl actually be with the rich. (Isa. 53:9; 
with Matt. 27 : 38, 57—60.) 

36. What was foretold respecting the resurrection of 
Christ; and which teas fulfilled in the experience of 
Jesw?-~ Psalm, 1G: 9,10; Isa. 53: 10; John 2: 19— 
21 ; 10 : 17 ; Mark, 10: 34 ; with Matt, 28 : 5, 6. Acts 
2 : 31, 32; 13: 26—41 ; 1 Cor. 15 : 4—20. 

37. What was predicted respecting the ascension of 
Christ? — Psalm, 68 : 18 ; which prophecy Was fulfilled 
in the event recorded, Mark, 16: 19; Luke, 24: 50, 
51 ; Acts, 1 : 9. 

38. What may be observed respecting the fulfillment of 
the prediction : "llwu hast led captivity captive?" — That 
it began immediately after the resurrection of Jesus, 
in the resurrection of those "saints that appeared unto 
many ;" and who, as the rirst fruits of victory, were 
led home in triumph by the ascending Redeemer, in 
testimony of the complete salvation of all his people 
from sin, death, the grave, and hell. Matt. 27 : 52, 
53; Isa. 26: 19; 1 Cor. 15: 55—57.) 

39. What remarkable prophecy of ifie Old Testament 
determines the exact time when Christ must come for the 
redemption of his people? — The Prophecy of Daniel, 
(chap. 9 : 20 — 27.) in which it is foretold that Christ, 
the Messiah, would appear and put away sin by the 
sacrifice of himself, at the expiration of "Seventy- 
Weeks," (of years,) that is 490 years, counted from the 
year, B. C. 457, when Ezra was commissioned to 
return to Jerusalem, by Artaxerxes, king of Persia, in 
the seventh year of his reign, and on the first day of 
the month Nisan, which was the first month of the 
Jewish sacred year. (Ezra, chap. 7th.) 



34 



first day of the month Nisan. ie 

1st. "Seven Weeks," 49 years, for ti,e restoration of 

SSfe W ^ e ^^^ eh - ntoh, » SSS of 
leiormation, is. O. 408. 2d. "Sixty-two Weeks " 4<M 

years from Nehemiah, to the announcement of Christ 

by John the Baptist, A. D. 26. 3d. "One Week "7 

years for the joint personal ministry of John the 

nTsto^ V h e t r S li8lled ' and "- —^g^tS 

bJteJ^l mmt i 6 ™f erred fr<>™ this intimate, relation 
between the prophecies of the Old Testament and the 
history of the New Testament, respecting Chrirt '-With- 
out the prophecies of the Old Testament, we should 
not have known that Christ ever intended to come 
and save sinners; and without the history of the 
New Testament, we should not know tha? he had 
prZise and redemed hiS P e °P^ according to h* 

43. To what dilemma are the Jews reduced, by the eon- 
^eratwn of these prophecies respecting tC MessTh 

of Jesus of Nazareth f— Either, that Jesus op NazI- 
beth : ib the True Messiah j or that The Word of 
God by his Prophets has utterly failed' 



35 

Mahometan Objections. 

44 Who are tlw Mahometans?— -The followers of 
Mahomet, the founder of a false religion, who began 
to propagate his system at Mecca, in Arabia, about 
the year A. D. 612. 

45 What is the character of the Mahomatan religum t 
The religion of Mahomet, which is contained in the 
Kokan, is a compound of Paganism, Judaism, and 
Deism Its chief tenet is : "There is but one God, 
and Mahomet is his prophet." Adapted to the base 
and ambitious passions of men, and propagated by the 
force of arms, it rapidly spread through Arabia, byna, 
India, Africa ; and, but for the defeat of the Saracen 
army by Charles M artel, in the battle of Tours, (A. D. 
732 ) the religion of the false prophet would have sup- 
panted the liberties and the religion of Western 
Europe. 

46 What objections do the Mahometans urge against 
tlie Bible?— The Mahometans, tracing their descent as 
Arabs, from Ishmael, the eldest son of Abraham, 
admit, for the most part, the Scripture history ot 
Abraham and the other patriarchs ; and they do not 
deny that Jesus Christ was a true Prophet, But they 
insist, that the mission of Jesus, like that of Moses, 
was to be temporary, and was to be succeeded by 
that of Mahomet, who, they pretend, was the Com- 
forter promised by Christ, (John, 16 : 7.) But in as 
much, as the Bible teaches, that the Comforter 
promised by Christ, is The Holy Ghost, (John, 14: 
16, 17 ;) that Jesus, himself, is a Priest and King for 
ever, and one with the Father and the Holy Spirit- 
that Jesus is the only Head of his redeemed Church-- 
that the claims of Jesus to the love and adoration of 
men, admit of no compromise nor concession ; the Ma- 
hometans reject the Bible in bitter hostility to its 
divine Author, and to all that love his precious name. 



36 



47. Hoicdothe claims of Malwmet to be a true trnmlL 
not die by ppfeon. (jLk. 16: 8. andlC MfiJ 

ly 1, bin, ™ ^ by P ° iS0n - Updbqbtwl. 

meat, which had been poisoned to destroy bin, . 

'48. W7/«* practical objection to Mahometanum » 
^*»* ^«fe«» itself ?-One of tLe Cn 

theiXe 21 ' le o' 11016 , Je , ai " Mahometan}™*, 

Opposition of Rome. 

1. What is the Church of Borne?- It is that ere>« 
ast.cal body which submits to the author ?v of the 
of°(JhrS. me ' aStlle SUCCeSSW °f Peter and Vicar 

Dec ee{ of {h? «£~f %^ "' e Cs,tec ^ ^5 

Pone Pinf TV ^• 11C ' 1 ,° f TrCnt ; in the Cl ^ed of 

1»V he Pone o,- ,, > I ?,.° ,,,er WW**** authorized 
oj me t ope oi any of the papal bishops. 

%. What doe, the Church of Borne teach respecting the 

* ,it i tie general y received faith of the Church of 
Uiristupon tins important subject- 1 Th-,t »« ti,» 
revealed Word of God consists of'twopaS of ^1 



37 

authority, the Written Word, called Holy Scripture, 
and the Unwritten Word, called Divine Tradition. 
therefore the Holy Scripture without Tradition, is not 
sufficient to make us wise unto salvation. 

The Traditions of Romanism. 

4. What does the Church of Rome mean by "Divine 
Traditions" /—Those doctrines and observances of 
her religion, which, it is affirmed, were not recorded 
by inspired Prophets and Apostles, but which have 
been orally transmitted from age to age from the 
beginning. 

5. How does Rome attempt to illustrate and justify her 
doctrine of "Divine Tradition" ? — By affirming that the 
doctrines and duties of the Old Testament Dispensa- 
tion, existed as traditions before they were written by 
Moses ; and, in like manner, the doctrines of the New 
Testament, were traditions before they were commit- 
ted to writing by the Evangelists. 

6. What may be replied to this statement? — It is in- 
deed true, that some of the early institutions of the 
true religion may have existed as traditions before 
they were written by Moses, such as the institution of 
the" Sabbath, the offering of a bleeding sacrifice in 
testimony of faith in the promised Redeemer, and 
the rite of circumcision ; but when Moses committed 
those divine ordinances to writing, they ceased to be 
oral traditions, and became of permanent written 
record. While with respect to the whole Levitical 
system, no part of it ever existed as an oral tradition ; 
for it was, in all its details, committed to writing by 
Moses, as soon as he received it from the Lord, Jeho- 
vah, himself, writing the Ten Commandments on two 
Tables of Stone. 

In like manner, the doctrines and institutions of 
the Christian Church, never existed as traditions, in 



38 

the papal sense; for they were who'ly committed to 
writing by inspired men, in the life time of the 
Apostles, who had received them from our blessed 
Lord himself. 

7. Wlmt doctrines and observances constitute tlie Tradi- 
tions of the Church of Rome? — Those of the Seven 
Sacraments, the Real Presence, Transubstantiation, 
Invoking the Saints, Purgatory, Praying for the 
Dead, &c. 

8. Is it not morally certain that these so-called "Divine 
Traditions 1 '' were invented by tlie Romish Clergy and 
received by tlie credulity of the people, long after the Holy 
Scriptures were written? — Undoubtedly, and for the 
following reasons: 

1st. Christianity was introduced into Britain at a 
very early period, probably in the days of the 
Apostles. But when Austin with forty monks, 
arrived in England as missionaries from Pope Gregory 
the Great, (A. D. 597,) the British Christians refused 
to adopt the new creed brought from Rome ; because 
it differed essentially from the ancient Gospel, they 
had received from their ancestors. Tw T elve hundred 
of these original British Christian ministers, having 
assembled at Bangor, (A. D. 612,) spent three days in 
fasting and prayer, and still adhering to the truth 
which they had always held, they were attacked by 
the papal party which had been converted from 
among the pagan inhabitants, and all but fifty were 
massacred. 

2d. When the Portuguese papal missionaries 
reached the coast of Malabar, south-western India, 
early in the sixteenth century, they found more than 
one "hundred churches of Syrian Christians, whose 
pure and simple worship highly offended them. And 
when they asserted the sovereignty of the Pope over 
those churches, as the head of the universal church, 



139 

the natives declared, "They did not know who the 
Pope of Rome was, and had never heard of him 
before." They farther dec hired, "They had main- 
tained the order and discipline of a regular Christian 
church, for more than thirteen hundred years, under 
the jurisdiction of the Patriarch of Antioch." "We," 
said they, "are of the true faith, whatever you of the 
West may be; for we came from the place where the 
followers of Christ were first called Christians." As 
soon as the Portuguese had become sufficiently pow- 
erful for their purpose, they established the Inquisi- 
tion at Goa, and having invaded those tranquil 
churches, seized some of their clergy, and devoted 
them to the death of heretics. And having compelled 
many others to appear before a Synod, they accused 
them of the following practices and opinions : "That 
they had married wives ; that they had only two sac- 
raments, Baptism and the Lord's Supper ; that they 
neither invoked saints, worshiped images, nor believed 
in Purgatory ; and that they had no other orders or 
names of dignity in the church, than bishop, priest, 
and deacon." 

These tenets they were called upon to abjure as 
heresies, or suffer suspension from all church bene- 
fices. (Claudius Buchanan's Christian Researches in 
Asia, A. D. 1807.) 

3d. In the Catacombs of Rome, which were the 
secluded retreat of the early Christians for several 
hundred years during the pagan persecutions, there is 
not found a trace of any thing peculiar to the present 
Church of Rome. Among all the inscriptions and 
other mementoes of the original Christian faith, dis- 
covered in these homes of the living church, and 
of the bodies of their sainted dead, nothing is found to 
corroborate a single tradition of the present papal 
religion; not even the figure of a cross upon the 



40 



tomb of a martyr. The only fig ire re.-embling a cross 
found in the Catacombs is that of the Greek letter X, 
the initial of the Greek word for Christ. 

Most assuredly, if the peculiar dogmas of modern 
Romanism had been derived from onr Lord Jesu^ 
Christ and his Apostles, as "divine traditions.'* a", the 
early churches must have been familiar with them 
as constituting essential doctrines and rites of Chris- 
tianity. But since the original churchs of Britain 
and India, had never known any thing of these un- 
scriptural dogmas, until they were invaded by the 
emissaries of the Pope, it is evident, these dogmas 
must have been invented by the papists, after the 
planting of the Gospel of Christ in Britain and in 
India, and after the original Church in Rome itself, 
had emerged from her long refuge in the Catacombs. 

9. What h the authentic history of the rise of the Tra- 
ditions of Romanism ? — At an early period of the 
Church, the simple truths of the Gospel were corrupt- 
ed by the gradual introduction of errors derived from 
the popular pagan philosophy ; and those errors 
being entertained and countenanced by an ignorant 
or designing priesthood ; and gaining strength among 
a still more ignorant populace, they were ultimately 
rendered obligatory in the estimation of all that sub- 
mitted to the Bishop of Rome, by the decrees of 
Synods and Councils assembled by his authority. 
(See Dualism, and Manes, pp. 8, 9.) 

1. The use of Holy Water, and the addition of Salt 
and Honey in the ordinance of Baptism arose in the 
second century. 

2. Monastic Life originated in the third century ; 
and in the fourth, the monks were formed into regular 
orders. 

3. The Invocation of the Virgin Mary and of the 
Saints, introduced in the sixth century. 






41 

4. Papal Supremacy although claimed for a long 
time, was not definitely assumed and recognized until 
A. D. 606 in the person of Boniface III. 

5. The Celibacy of the Clergy was enforced by 
Gregory VII., 1074. 

6. The Immaculate Conception of Mary arose as a 
private opinion in 1140; in 1387 it became the subject 
of a fierce controversy; and was not promulgated as 
a Divine Tradition until 1854. 

7. Transubstantiation was first definitely main- 
tained by Pascasius Radbert, in 865 ; but it was not 
an authorized Tradition until it was so ordained by 
Innocent III., 1215. 

8. The Laity were prohibited from reading the 
Scriptures by Gregory IX., 1229. (Council of Toulouse^) 

9. That there are Seven Sacraments, and not only 
two, (as instituted by Christ,) was first definitely 
asserted in 1150; but this dogma did not become 
a Tradition until it was so decreed by the Council of 
Florence, 1439. 

10. The dogma of Purgatory was derived from the 
Gnostic Philosophy. It was held as a speculation by 
Augustine, (400 ;) in the fifth century it became more 
definite and general ; in the sixth, Pope Gregory made 
it practical, in connection with the Mass; and finally, 
the Councils of Ferrara and Florence, (1438, 9,) 
declared it a Divine Tradition. 

11. Infallibility was for a long time claimed by the 
church; but for ages, nothing authoritative, was 
known concerning it. Some maintained, that the 
organ of Infallibility was the Pope ; some, that it was 
a General Council; and others, that it resided in the 
Pope and a General Council, conjointly. Any opin- 
ion on the subject was allowed as lawful or probable, 
until 1870, when an Ecumenical Council decreed that 
Infallibility pertains to the Pope. And if any one 



42 

now, denies this Divine Tradition, "let him be 
accursed." 

10. Wherein consists the sin and danger of attempting 
to make Tradition a part of tlie Word of God ? — Prov. 
30: 6; Rev. 22 : 18,19; Matt, 15 : 1-9. 

The Apocrypha. 

11. Which is tlie second error of tlie Church of Rome, 
respecting the Holy Scriptures? — The assertion that the 
Apocrypha is an essential part of the Written Word 
of God. 

12. What is the Apocrypha ?— The name Apocrypha, 
which literally signifies hidden or concealed, is given to 
certain ancient Jewish writings, which the Jews and 
Christians generally, have regarded as uninspired ; 
or at most, of doubtful authority. 

13. What are the names of those apocryphal writings ? 
"The rest of the chapters of the Book of Esther;" 
"The Story of the Three Children;" "The Story of 
Susannah ;" "The Story of Bel and the Dragon," 
added to the Book of Daniel ;" The Books of "Tobit;" 
"Judith;" "Wisdom;" "Ecclesiasticus ; " "Baruch," 
and the "Two Books of Maccabees." 

14. What is the judgment of the Church of Rome 
respecting these Books f — The Council of Trent, which 
assembled in 1545, and whose decrees set forth the 
doctrines of the modern Church of Rome, declares, 
after enumerating the Apocrypha with the Inspired 
Books of the Old and New Testaments : — 

"Whoever shall not receive as sacred and canonical, 
all these books, and every part of them, as they are 
read in the Catholic Church, and are contained in the 
Old Vulgate Latin edition, or shall knowingly and 
deliberately despise the aforesaid Traditions, let him 
be accursed." Con. Trid. Dec. de Con. Scrip. 

15. For what reasons do tlie Jews and the Church of 






43 

Christ, exclude the Apocrypha from the canon of 
Inspired Scripture ? — First. There is no evidence that 
the Apocrypha ever existed in Hebrew, the language 
in which "God spake unto the fathers by the 
Prophets," (Heb. 1: 1; Rom. 3: 1,2.) On the 
contrary, the most ancient copies of the Apocrypha 
were either in Greek or Latin, languages not used by 
any Old Testament Prophet in recording the oracles 
of God. 

Secondly. From the unquestioned testimony of 
authentic history, the apocryphal books above enume- 
rated, were written between the time of the Prophet 
Malachi, (B. C. 400.) and that of John the Baptist, 
(A. D.) But during that period there arose no 
prophet among the Israelites : the prophetic spirit 
having been wholly withheld during that time. (Mai. 
4 : 4-0.) Accordingly, the Jewish Church never 
recognized the Apocrypha as a part of those inspired 
oracies of God, which had been by divine authority, 
committed to their custody. (Rom. 3: 1, 2.) And 
Josephus, the celebrated Jewish historian, who 
flourished in the first century of the Christian era, 
although writing a detailed account of the antiquities 
of his own people, their sacred books, &c, makes no 
mention whatever of these apocryphal writings, 
which the Church of Rome, nevertheless, declares, on 
her own authority, to be divinely inspired. 

Thirdly. The Christian Church rejects the Apocry- 
pha as uninspired, because our blessed Saviour and 
his Apostles, make no allusion to any part of these 
writings, while they quote numerous passages from 
the inspired books, which had been received as such 
by the Jewish Church, and which compose the pres- 
ent Old Testament of the Christian Church. 

Fourthly. The writers of the Apocrypha do not 
claim to have been inspired. They do not, as Moses, 



44 

Samuel, David, Isaiah, and others, dec -are boldly and 
explicitly, that "The Lord said thus," or that "God 
spake all these words;" u Thus saith the Lord," &c. 
(Exod. 20: 1; Isa. 44: 1.) On the contrary, so far 
are they from asserting their own inspiration, that 
some of them say, what amounts to an acknowledg- 
ment, that they were not inspired. In the introduc- 
tion to the Book of Ecclesiasticus, the writer entreats 
the reader "to pardon any errors he may have com- 
mitted in translating the works of his grandfather 
into Greek." 

In 1 Maccabees, 4th chapter, 46th verse, and 9th 
chapter, 27th verse, it is admitted that there was 
at that time, "no prophet in Israel." The second 
Book of Maccabes, (2 : 23.) is an avowed abridgment 
of five books composed by Jason of Cyrene ; and the 
author concludes with the following remark, which 
is utterly inconsistent with the idea that he was 
writing by inspiration : "If I have done well, and 
fitting the story, it is that which I desire; but if 
slenderly and meanly, it is that which I could attain 
unto." Such language is in marked contrast with 
the inspired words of the Lord's Prophets. Con- 
scious of their high commission, and borne along 
by the Holy Spirit, they delivered their heavenly mes- 
sage, regardless of the praise or censure of men. 

In the fifth place, the Apocrypha is unworthy a 
place among the canonical Scriptures, because in 
many instances, the writers contradict authentic 
history. 

(1.) The author of the Book of "Wisdom pretends 
that it was written by Solomon : a pretence evidently 
false, and bearing with it the proof, that the author, 
whoever he was, was not divinely inspired. He cites 
many passges from the prophecies of Isaiah and 
Jeremiah, which were not written until many ages 



45 

after the time of Solomon. Again, tlrs Book repre- 
sents the Israelites as being in subjection to their 
enemies, (Wis. 9 : 7, 8, 15 : 14,) whereas, we know 
from tie Holy Scriptures, that the Israelites, during 
the reign of Solomon, were eminently prosperous, 
and in the enjoyment of great peace, were indepen- 
dent of all their enemies. 

(2.) Baruch is said, (ch. 1 : 2.) to have been carried 
to Babylon, at the same time that Jeremiah informs 
us, he was taken into Egypt, (Jer. 48 : 6, 7.) 

(3.) In 1 Maccabees, (8: 16,) it is asserted, that 
"the Romans committed their government to one 
man every year, who ruled over all that country, and 
that all were obedient to that one ; and that there was 
neither envy nor emulation among them." This 
assertion is contradicted by every Roman historian 
that writes of those times. 

(4.) The two Books of Maccabees directly contra- 
dict each other. For in one, (1 Mace. 6 : 4-6,) Anti- 
ochus Epiphanes is said to have died at Babylon ; 
and in the other, (2 Mace. 1 : 13-16,) he is represented 
first, as having been slain by the priests in the Temple 
of Nanea, in Persia ; and afterwards as dying a miser- 
able death in a strange country among the mountains. 
(9 : 28.) 

Finally. The Apocrypha is rejected as uninspired, 
becanse it contains many things that are evidently 
false, fabulous, absurd, and contradictory to the 
teachings of the Word of God. 

The story of Bel and the Dragon, is confessedly, a 
fiction. Judith is represented as justifying the slay- 
ing of the Shechemites, which is, in the Bible, 
explicitly condemed, (Gen. 49 : 7.) The author of the 
Book of Tobit, has added to the Scripture doctrines 
concerning God and Providence, heathen superstitions 
respecting daemons or angels, intermediate between 



46 

God and man. And the angel that is introduced, is 
represented as telling a deliberate falsehood, (Tobit. 
5 : 12 ; 12 : 15.) The expulsion of a daemon by fumi- 
gation, ^Tobit. 6: 1.) The conversion of tire into 
water, and vice versa, of water into tire, (2 Mace. 1 : 19- 
22.) And the Tabernacle and the Ark walking after 
Jeremiah, at the Prophets command, (2 Mace. 2 ; -4,) 
are stories utterly ridiculous and incredible. And 
finally, suicide, which is prohibited in the Bible, 
( v Exod. 20: 13,) is in 2 Mace. 1-4: -41, mentioned with 
approbation. 

For these and other sufficient reasons, the Apocry- 
pha was rejected by Jerome, the learned translator of 
the Vulgate Latin, by St. Athanasius, and by the 
Council of Laodxea, (fourth Century J which pub- 
lished a catalogue of the Inspired Books which were 
appomte.l to be read in public Worship. (Home's 
Introduction to the study oft/he Holy Scripture*.) 

It is difficult to imagine how writings thus marked 
by a character that seems almost calculated to bring 
Revelation itself, into contempt, should ever have 
been allowed to desecrate the volume containing the 
Word of God, un. ess it was permitted in the course 
of Divine Providence, to distinguish, with other infal- 
lible marks, the great Apostacy of Rome from the 
Church of the Living God. 

16. What use ho.ee some branches of tlie Christian 
CiiUrch, occasionally made of tJie Ajyocrypha'f — 
While the Church of Christ has uniformly ancl unan- 
imously rejected the Apocrypha as forming no part 
of God's Inspired Word, yet some branches of the 
Church, since the fourth century, have thought it 
allowable to use some of the^e books "for example of 
life and instruction of manners ;" but they have never 
been applied to estab.i-.li tne divine authority of any 
doctrine except by the Church of Rome. 



47 

The Standard Edition. 

17. Which is the third error of the Church of Rome 
respecting the Holy Scriptures f — Tba t which relates to 
the Edition of the Scriptures, to which, as the author- 
itative standard, all appeals in Theology are to be 
made; and all ecclesiastical questions determined. 

18. Which Edition of the Scriptures is thus adopted 
by the Church of JSomef^'The Old Latin Vulgate 
Translation, which., has been approved by its use 
in the (Papal) Church, for so many ages ;" and 
"which no one shall dare or presume to reject, under 
any pretence, whatever." (Con. . Trid. Dec. de Ed. 

19. What may be- observed of this remarkable prefer- 
ence of an uninspired and erroneous translation, to the 
inspired Scriptures in the original tongues f^-That it is 
one of the manyinstances in which the Papal Society 
has been permitted in their blindness, to bear testi- 
mony of their own free will, to their great diversity 
from, the .Church of the Living God. 

20. What is tlie doctrine of the general Christian 
Church upon this point?— Although the Church of 
Christ holds, that to diffuse the knowledge of God, 
and to encourage the universal study of his Written 
Word, it is needful and right to translate the Scrip- 
tures into the vernacular tongue of all people to 
whom those Scriptures may be sent ; yet in all con- 
troversies and questions in religion, the final appeal, 
is not to any translation, how accurate soever, it may 
be; but only to the Inspired Originals in the Hebrew 
and Greek Languages. 

Infallible Interpretation. 

21. Which is the fourth error of the Church of Rome, 
respecting the Bible f — That which arrogates to herself 



48 

the exclusive right to expound the Scriptures ; and 
which maintains, that no one else has the right to 
search the Scriptures for himself or to understand 
them in a sense different from her teaching. 

22. How does the Church of Rome attempt to justify 
this monstrous claim of lordship over the Word of God, 
and over the minds and conscience* cf men t — By the 
pretence, that their Popes and otlier Bishops are 
always guided in expoundiug the TVord of God, by 
the same divine Spirit of infallibility, that was granted 
by our Lord to his holy Apostles : and that no otlier 
persons since the days of the Apost es, are so guided 
into ail truth of religion. {Miiners Catechism.) 

23. How may ict easily show Vie falsehood of this pre- 
tention to Infallibility f — By the historic feet, that 
many Popes. Bishops, and Councils, have repeatedly 
contradicted and reversed the authoritative decrees of 
ea:h other: whLe the whole Papal Society has, in so 
many particulars, violated the law and order of 
Christ's Church, as established by the Apostles, and 
as recorded in the Holy Scriptures, that it has well 
nigh forfeited all just claim to be considered a branch 
of the Christian Church. Certainly, they who contra- 
dict each other, do not all speak the truth ; and that 
chur ;h or society, which statedly violates the express 
condition of Christ's promised presence, (Matt. 38 : 
18-20.) must boast in vain, the guidance of Christ's 
Spirit. 

24. What instances may be mentioned in V.lustrati<m 
of this/ — (1.) Gregory the Gre^it, who became Pope 
in the year A. D., 590, in reproving the ambition of 
his rival, the aspiriug Patriarch of Constantinople, 
said : "He who calls himself Universal Bithcp, or 
desires to be so called, is the forerunner of Anti- 
Christ !" But from the time of Pope Boniface III., 
the successor of Gregory, the Popes of Rome have 



49 

claimed universal supremacy in the Church, as the 
successors of Peter, and vicars of Christ. 

(2.) In the year A. D. 1308, the seat of the pope- 
dom was removed from Rome to Avignon, which 
remained the pretended capital of The States of the 
Church, until A. D. 1378, when two Popes were 
elected, one at Avignon and the other at Rome. 
During the following period of schism and of fierce 
contenim, which continued for about fifty years, 
the Church had two, and sometimes, three Popes, 
each claiming to be the sole, supreme, infallible, suc- 
cessor of Peter ; and each denouncing his rivals as 
impostors. 

From the year A. D. 251, there are enumerated 
forty Anti-Popes ; that is Popes, who on some ground 
of right, claimed the infallible popedom, in opposition 
to a similar claim on the part of their more successful 
competitors. 

(3.) In the year A. D. 1590, Pope Sixtus V. pub- 
lished an edition of the Latin Vulgate Bible, and by 
an authoritative decree, commanded that it should be 
universally received as the "True, legitimate, authen- 
tic, undoubted, edition of the Holy Scriptures ; and 
that all future editions should be conformed to it, 
without changing, adding, or omitting the least syllable, 
on pain of the greater excommunication." In utter 
contempt of the infallible Sixtus, and in disregard of 
his infallible decree, an infallible successor, Clement 
VIII. suppressed the infallible work of Sixtus, and 
published another infallible standard of the Scriptures, 
making in it more than two thousand corrections. 
(Keary's Historical Beview of Papal Infallibility.) 

(4.) Beside a general diversity from the Apostolic 
model of Christ's Church, the society which acknowl- 



50 

edges the supreme headship of the Pope, is evidently 
not, as such, the kingdom of Christ, from the fact, 
that for many ages, and until recently, it was actually, 
and still claims to be, a temporal sovereignty, sus- 
tained like other kingdoms of this world, bv force of 
arms. (John 18 : 36.) 

25. What is the doctrine of the Catholic Church of 
Christ, respecting the interpretation of the Holy Scrip- 
tures? — (1.) That the infallible rale of Scripture inter- 
pretation, is the Scripture itself; when therefore, 
there is a question as to the true and full sense of any 
Scripture, it may be searched and known by other 
places that speak more clearly. (John 5 : 39, 46 ; 
Acts 15 : 13-15.) 

(2.) That the supreme judge by whom all contro- 
versies of religion are to be determined; and all 
decrees of councils, opinions of ancient writers, doc- 
trines of men, and of private spirits, are to be exam- 
ined, and in whose sentence we are to rest, can be no 
other than the Holv Spirit speaking in the Scripture. 
(Matt. 22; 29-32; Acts 28; 25-29; Ephes 2 : 20.) 

The Bible Restricted to the Clergy. 

26. What is tJw fifth error of the Papal Church, res- 
pecting the Bible? — That none but the clergy are 
required to read and study the Word of God; it 
being sufficient for the laity, that they listen to it 
from their pastors. 

The laity, however, may be permitted to read the 
Scriptures, "but with due submission to the interpre- 
tation and authority of the Church." (Milners Catechism. 

27. What are the doctrine and practice of the Church 
of Christ, on this point? — That it is the privilege and 
duty of all classes of persons to search the Scriptures 
for their own edification, according to the direction 
of the blessed Redeemer, the great Prophet of the 



51 

Church, "Search the Scriptures." (John 5 : 39.) 

28. What may fairly be inferred from tliese Words of 
our Saviour? — (1) That the Scriptures then extant, 
(The Old Testament,) were either in the possession of 
the persons addressed, or were easily accessible to 
them. 

(2.) That the sense of those Scriptures was suffi- 
ciently perspicuous to the common intellect of men ; 
who are no where in the Word of God, subjected to 
the pretended infallibility of uninspired men. 

(3.) That as the persons here addressed, were 
evidently an assemblage of mixed character, diverse 
attainments, and of various classes, the duty enjoined 
is not confined to any special class, as the clergy or 
the learned ; but is, without exception, the precious 
privilege of all sorts and conditions of men. 

29. How does it appear that the New Testament Scrip- 
tares, no less than those of the Old Testament, are to be 
j)ossessed and studied by the common people ? — Not only 
on account of the superior light and liberty which 
distinguish the Gospel Dispensation; but because the 
Christian Scriptures expressly declare themselves 
designed for the people generally, {Design of the Bible, 
p. 21.) And thus, while it is conceded, that it is the 
duty of the clergy to instruct the people out of the 
Holy Scriptures ; it is at the same time the corres- 
ponding duty of the people to examine for themselves, 
from the same Scriptures, what they hear from their 
pastors, (Acts. 17 : 11.) 

The Bible a Dangerous Book. 

30. What is the sixth and most remarkable error of 
the Church of Rome with respect to the Bible? — That 
"numberless heresies and impieties ; as also many 
rebellions and civil wars," have "ensued from an un- 
restricted reading of the Bible, in vulgar languages, 



52 

by the unlearned and unstable" (Milnefs Catechism.) 

31. What may be replied to this extraordinary asser- 
tion? — It is undoubtedly true, that from the time men 
have been enabled, by the unrestricted study of the 
Bible, in their respective languages, to understand 
their personal rights and duties, and their responsi- 
bility for their religion, to God a'one; they have been 
generally, unwilling to submit to priestly dictation in 
matters of faith ; and have, in many instances, taken 
up arms in defence of their Bib'e rights and privileges. 
But the guilt of all such ''rebellions and civil wars" 
rests wholly with those ecclesiastical or civil rulers, 
whose audacity and tyranny rendered such "impie- 
ties" unavoidable. u It must needs be, that offences 
come, but wo to that man by whom the offence 
cometh." "When the strong man armed, (Ron anism,) 
keepeth his court, his goods, (the poor people,) are in 
peace; but when a stronger than he, (the Bib'e,) 
cometh, it taketh away all his armor wherein he 
trusted." The Bible is indeed, a troublesome and 
dangerous Book to every system of error, oppression, 
and iniquity ; but it is "The power of God unto 
salvation to every one that belie veth." 

32. What opinions have been expressed by certain 
Romanists respecting the Bible, and its translation for 
the use of the common people?— (1.) Henry Knyghton, 
a priest, writing of Wyclif's translation of the Bible, 
said : "This master John Wyclif has translated out 
of the Latin into English, the Gospel which Christ 
had entrusted with the clergy and doctors of the 
Church, that they might minister it to the laity and 
weaker sort, according to the exigency of times and 
their several occasions. So that by this means, the 
Gospel is made vulgar, and laid more open to the 
laity, and even to women that can read, than it used 
to be to the clergy, and those of the best understand- 



53 

ing. And so the Gospel Jewel, or evangelical pearl, 
is thrown about and trodden under foot of swine." 

(2.) Albert, archbishop and elector of Mentz, (A. D. 
1530,) accidentally meeting with a Bible, opened it ; 
and having read some pages, observed : "Indeed I do 
not know what this book is; but this I see that every 
thing in it is against us" 

(3.) A council of Romish bishops assembled at Bon- 
onia, October, 1553, for the purpose of advising Pope 
Julius III. as to the best means of checking the progress 
of the Reformation ; said among other things : "This 
book, (the Bible,) is that which has beyond all other 
books, raised these storms and tempests in which we 
are almost driven to destruction. And really, whoso- 
ever shall diligently weigh the Scripture, and then 
consider all the things that are usually done in our 
churches, will find that there is a great difference 
between them ; and that this doctrine of ours is very 
unlike, and in many things, quite repugnant to it." 

"Oppositions of Science, Falsely so-called." 

1. What theories have been advanced in opposition to 
the Bible account of the Creation of all things, of Nothing f 
Certain ancient phi'osophers denied the doctrine of 
"creation from nothing ;" their favorite maxim being : 
"Ex nihilo nihil fit," — "Nothing can be produced from 
nothing." Some of them maintained the existence of 
two eternal principles : An active spirit, (God,) and 
passive matter. That this eternal spirit operating 
upon eternal matter, formed the present visible uni- 
verse; and that the souls of men, as well as angels, 
and other spiritual beings, were not created , but 
are emanations from the eternal spirit. 

(2.) Others, with some among the moderns, deny- 
ing that the universe was created, held, that the 
present existence and order of things are the acciden- 



54 

tal result of certain vital forces, or laws of nature, 
operating by chance, upon a heterogeneous mass of 
atoms which have aiwa} r s existed. 

(3.) Another scheme, of more recent elate, attempts 
to aoconnt for the present order of things, by sup- 
posing that all forms of vegetable, and animal life 
have proceeded, by a constant "evolution," from an 
original u germ," under the controling influence of a 
principle, named "natural selection." 

2. What may be observed of all such theorits? — 
(1.) That they are mere speculations, unsustained by 
evidence sufficient to secure their general reception 
by the learned. 

(2.) They do not account for the order, symmetry, 
and the correlations which prevail throughout the uni- 
verse ; nor do they satisfactorily explain the origin of 
anything. (3.) None of the more recent of these 
schemes of cosmogony are original inventions ; but 
are in fact, modifications of the old mythologies of 
Orpheus, Zoroaster, or of Epicurus. (Enfield's Hist. 
of Phil.) 

3. How do tile Scriptures account for the origin of tlie 
universe, and of the various orders and classes of beings 
ichich compose it? — (1.) That all things "were framed 
by the word of God, so that things which are seen, 
were not made of things which do appear." (Heb. 
11 : 3.) (2.) that God at the first, gave to each order 
ancr class of things, a distinct and specific nature, 
each "after its kind." (Gen. 1 : 21 ; 2 : 5, 7.) 

(3.) And the design of the vast and beautiful fabric 
of the universe is set forth by the Apostle, in the fol- 
lowing impressive language: "For by Him, (God's 
dear Son, Jesus Christ,) were all things created, that 
are in heaven, and that are in earth, visible and in- 
visible, whether they be thrones, or dominions, or 
principalities, or powers ; all things were created by 



55 

Him and for Him." (Col 1 : 16 ; Heb. 1 : 1—3.) 

4. What theories oftlie earth have been urged against the 
Scripture account of tlie creation of all things in the 
space of six days? — Those of the modern Geologist, 
in which they maintain, that the present condition of 
the crust of the earth, (extending to the depth of 
about twenty or thirty miles,) is the result of agencies 
that have been in operation for unknown thousands 
of years. That therefore, the world is much older 
than appears from the record of Moses, literally un- 
derstood. And that the six days of creation are 
not literally six natural days, but designate, figura- 
tively, six great successive periods, each of many 
thousands of years. 

5. What may be replied to this? — First, as Moses 
does not attribute the work of creation to an incom- 
petent power, but narrates in the language of simple 
continuous history, the production of aTl things, by 
the hand of omnipotence, there is nothing incredible 
or improbable in the statement. 

Secondly. As the literal sense of the language of the 
inspired writer, is the most obvious and natural, it 
must be so received, unless there were some reason 
stated or alluded to, why it should be otherwise 
understood. But there is not the least hint suggested 
in any part of the Bible, that would lead us to sus- 
pect that the statements of Moses respecting the 
creation, are to be understood in a metaphorical, 
symbolical, or mythological sense. 

On the contrary, there is expressly stated, as the 
reason of the Fourth Commandment, (Ex. 20: 11,) a 
positive fact, which, taken in connection with 
the "evening and the morning" of Genesis. (Ch. 1:5.) 
imperatively determines the six days of creation, 
to have been six natural days of twenty-four hours each. 

Thirdly. While we know perfectly, the philological 



56 

principles needful to explain the language of the in- 
spired narrative of the creation, considered as siirple 
h .story ; we do not know certainly, the nature of the 
principles required to explain all the admitted facts of 
Geology. 

Fourthly. While we admit all the facts of Geology, 
we must be careful to distinguish between those facts 
and the theories that have been advanced to explain 
them. The facts as they exist in the earth, do not 
necessarily explain themselves, as to the process and 
date of their accomplishment. For example, it is 
affirmed, that certain rocks were formed by chemical 
affinity, modi tied by the action of fire, water, pressure, 
volcanic force, &c. Now admitting this, it still 
remains possible, that other rocks, were created just 
as we find them. Appearances, however, are not 
always reliable, as the basis of an argument. If the 
dead' body of the first man had been dissected, doubt- 
less, there would have been found the same organs, 
the same appearance and arrangement of bones, 
muscles, arteries, <fcc., identically as they are found, 
to-day, in any subject of the dissecting room. In like 
manner, the examination of a primitive oak, immedi- 
ately after its creation, would have presented the iden- 
tical appearance of bark, woody fibre, leaves, acorns, 
&G., j ast as we find the oak in our forests to-day. So of 
the rocks. If titer ef ore, the appearances of cJiemical action 
in the rocks, determine that they were not created as 
we find them ; then, tlie appearances of growth to 
maturity, in the first man, and in the first oak tree, 
lead with equal force to the conclusion, that they 
were not created as asserted by Moses. 

To account, therefore, for the facts of any physical 
science, we are not justified in adopting a theory at 
variance with the clear and long admitted sense of an 
authentic record. 



57 

Fifthly. There is no principle of any physical 
science, . ascertained and admitted by the learned, 
which renders impossible, the production of all the facts 
of Geology, within the historic period of six thousand 
years, beginning with the six natural days of the 
creation. 

Finally. We are not certain that we have discover- 
ed all the facts of Geology. The bosom of the earth 
may still embrace other facts, far more interesting and 
astonishing than any thing hitherto discovered ; and 
which, when compared with what we already know, 
may furnish an explanation of the whole subject 
in accordance with the historic narrative of Moses, as 
heretofore, commonly understood. It is the part, 
therefore, of sound philosophy, as well as that of 
humble piety, to seek for more light upon the facts of 
Geology, while with respect to the Word of God, we 
continue in the old paths of safe and simple truth. 

5. WJiat is the relation of the Bible to the Science of 
Astronomy f — The sacred writers that allude to that 
interesting subject, show, that like all other thought- 
ful men of every age from the beginning, they fully 
appreciated the glory and grandeur of the starry fir- 
mament, (Psal. 19 : 1-6,) and the comparative insig- 
niflcence of man and the world he occupies, (Psal. 
8 : 3, 4.) And that while they evidently understood 
the great principles of Astronomy which were known 
in their day, (Job. 9: 9; 26: 7; 38: 31,) and which 
have been confirmed and elaborated by later discove- 
ries ; they speak of the "rising" and "going down" of 
the sun, and of other celestial phenomena, (Eccles. 
1:6; Psal. 119 : 90,) in the familiar language of 
popular observation. In this, they have been follow- 
ed by professional astronomers and by all mankind, 
in speaking of the same phenomena, in every age to 
the present. If therefore, the sacred writers in this, 



58 

are guilty of contradicting science ; then Kepler and 
Galileo, Newton, Herschell, and Brewster, fall under 
the same condemnation. 

All that is affirmed by the sacred writers, relative 
to the creation of the countless, starry host, by the 
word of God, challenges contradiction. The dis- 
coveries in modern Astronomy are wonderful beyond 
conception; but nothing yet brought to light, is in- 
consistent with the pious declaration: "Of old hast 
thou laid the foundation of the earth, and the heavens 
are work of thy hands." (Psal. 102 : 25.) 

The inspired writers, however, do not confine their 
testimony to the creation and preservation of the 
heavens and the earth, by the infinite Being, whose 
servants they were; but they declare also, in his 
sovereign name, the future destruction of all these 
vast and beautiful things, by the hand that made 
them ; in order to bring forth a "new heavens and a 
new earth !" (2 Pet. 3 : 10-13; Heb. 1 : 10, 11.) Now 
while the superficial star-gazer may imagine he sees 
evidences in the bright orbs above, inconsistent with 
the doctrine of a divine creation ; no well informed 
astronomer, will for an instant hesitate in admitting 
the possibility of the predicted destruction of the 
earth by fire ; for his trusted telescope has revealed 
the same or similar phenomena in other worlds. {Du n- 
kirts Midnight Sky, p. 154.) 

6. What then, is the proper conclusion of tlie long 
agitated questions between the Bible and physical science ? 
(1.) That between the Word of God and the Works 
of God, there can be no actual contradiction; any 
apparent discrepancy between them, must therefore, 
be due to our ignorance of the one or of the other. 

(2.) Assuming, then, the essential harmony between 
Nature and Revelation ; let the believer, accept, with- 
out hesitation, all the discoveries of true science as the 



59 

best confirmation of his faith. And let the votary of 
science, as he pierces the earth to learn the lesson of 
the rocks, fail not to build his eternal hope upon 
"The Rock of Ages." — "The chief Corner Stone laid 
in Zion." And as he explores the firmament, to resolve 
the profound mysteries of the stellar universe, let 
him first of all, "determine the elements" of that 
( 'bright, particular star," which has neither "right 
ascension," "parallax," nor "declination." — "Jesus 
Christ, the same yesterday, to-day, and forever." 

May the ever blessed God, by his Holy Spirit, give 
us grace so to read the Book of Nature, that we may 
the more highly prize the Book of Inspiration ; the 
one, the revelation of infinite Power ; the other, of 
infinite Love! Reading both volumes aright, we shall, 
by the grace of God, find no difficulty in understand- 
ing, why "God so loved the world, that he gave his 
only begotten Son, that whosoever believeth in him 
should not perish, but have everlasting life ;" and, no 
reason, either to be alarmed at the progress of true 
science, or to be "ashamed of the gospel of Christ." 



60 



APPENDIX. 

Note A. — Sm Isaac Newton. 

Sir Isaac Newton was fully persuaded of the 
existence of God, understanding by that term, not 
only an infinite, almighty, eternal, creative, power ; 
but also, a personal Being — a Master — who has 
established a relation between himself and his crea- 
tures : as without this relation, the knowledge of 
a God is only a barren idea, which would seem to in- 
vite every reasoner of a perverse nature to the 
practice of vice, by the hope of impunity. According- 
ly, that great philosopher makes this singular remark : 
"We do not say, 'my eternal,' my infinite' ; because 
those attributes do not relate to our nature. But we 
say : 'My God,' understanding thereby the author 
and preserver of our life, the object of our thought 
and adoration." 

Newton's philosophy leads directly to the knowl- 
edge of a supreme Being, who freely created and 
arranged all things. "If," says he, "the planets, in 
space void of insistence, revolve one way, rather than 
another, the hand of their Creator must have directed 
them that way with absolute freedom." 

Note i?.— Inspiration. 

The gift of inspiration, or that divine in-breathing, 
under which the Scriptures were written, was distinct 
from the work of the Spirit in regeneration ; although 
it was enjoyed, for the most part, only by such as 
were effectually called by divine grace. And it was 
distinct also, from those miraculous gifts of the Spirit 



61 

granted to converts in the Apostolic age, by which 
they wrought miracles, and spake with tongues, 
(Acts, 10: 46; 19: 6; 1 Cor. 12: 8-11.) Those gilts 
were indeed, enjoyed by them who were 'inspired to 
write'; but they were possessed and exercised, a' so, 
by multitudes who were not so inspired. Those 
general gifts of the Spirit were evidently designed for 
the benefit of that primitive period, that the truth of 
the Gospel might be impressively and rapidly diffused ; 
and with the occasion, the gifts themselves ceased. 
But the special inspiration of the sacred penmen, was 
that peculiar influence of the Holy Spirit, by which 
they were qualified and directed to commit wholly 
unto writing, the whole counsel of God for the salva- 
tion and comfort of his Church, and for a testimony 
against his embittered foes in all ages to the end. 

Note C. — Miracles. 

In the following passages of Scripture, among 
others, all power to perform miracles is appropriated 
exclusively to Jehovah, the only living and true God : 
Exod. 7: 17; 9: 14; 15: 11; Deut. 4: 32-36; Ps. 
136 : 4. And the uniform testimony of Scripture, is 
that God alone has the inherent power to raise the 
dead, (Deut. 32 : 39 ; John 5 : 25-29 ; 2 Cor. 1 : 9.) 
To open the eyes of the blind, (Ps. 146 : 8 ; John 
9 : 1-7.) To tread on the waves of the sea, (Job 9 : 8; 
Mark 6 : 48-51.) To still the noise of its waves, Ps. 
65 : 9 ; Matt. 8 : 23-27.) To reveal secret things, 
(Dan. 2 : 28, 29, 47 : John 4 : 16-19.) To foretell the 
future, (Isa. 42 : 9 ; Matt. ch. 24.) And to search the 
heart of man, (Jer. 17: 9, Luke 5: 22.) And thus 
the Scriptures, in claiming for Jehovah, exclusive 
possession of miraculous power, as the peculiar pre- 
rogative of the Godhead, deny in the most emphatic 



62 

manner, that any such power is possiss^d by angelic 
beings, either good or bad, by the spirits of departed 
men, by heathen deities, by magicians who pretended 
to ho-d intercourse with them ; and finally, by all 
false prophets, upon what principle soever, they may 
found their pretensions. A miracle, then, is a special 
act wrought at the wi 1, command, or prayer of the 
prophet, in testimony of his divine mission ; but it is 
accomplished only by "the linger of God." 



Note D. — Pkophecy. 



The fulfilment of a prophecv, is in the Scriptures, 
(Deut. 18 : 21 ; 1 Samuel 3 : 19, 20 ; Isa. 41 : 24 ; Jer. 
28 : 9 ; Ezek. 23 : 33,) expressly declared to be the 
direct and specific evidence, that "The Lord hath 
spoken it." And since the Scriptures profess to be 
the record of both prophecy and its fulfilment, we may 
perceive the vital importance of the question of their 
credibility. To the cand ; d mind, this question is, in 
effect, determined by the argument drawn from the 
coincidence between the prophecies and the history 
of the Bible. Indeed, the historical portions of the 
Bible, are to a great extent, narratives of events pre- 
viously foretold. The New Testament particularly, 
is essentially the record of the accomplishment of the 
predictions and types of the Old Testament, respect- 
ing the Lord Jesus Christ, his great salvation, and his 
b ood-bought Church. So intimate is the connection 
of the two Testaments, in this respect, that they mu- 
tually prove the truth and inspiration of each other, 
and jointly demonstrate, in opposition to all infidelity, 
that they bear the image and superscription of 
Jehovah. 



63 

Note E.— The Testimony of the Life of Christ. 

In the most approved systems of philosophy ever 
devised by man for the promotion of either individual 
or social happiness, in all the laws for the maintenance 
of virtue, either private or public, there has teen 
wanting on the part of the philosopher or law-giver, 
a practical illustration of the wisdom and virtue he 
would recommend to others. Mere human teaching 
has ever failed to illustrate perfectly its own precepts 
in living example. In this respect the Gospel of 
Christ claims to be peculiar; and so peculiar as 
to demand universal assent to its claim of divine 
origin. In the personal life and character of Jesus of 
Nazareth, as recorded by the Evangelists, there is 
portrayed a perfect model of human virtue and great- 
ness, according to the exalted standard of his own 
pure morality. In every act of his life his character 
is fully sustained ; in every sentiment expressed, his 
enemies seek in vain to entrap. him ; his wisdom and 
purity are upon all occasions, conspicious; and at the 
bar of judicial investigation, "his enemies themselves 
being judges," he is acquitted of all fault ! 

In the Blessed Jesus we behold the docility and 
meekness of the child, the affection and fidelity of the 
sympathizing friend and brother ; parental tenderness 
to the young, condescension and grace to the poor, 
reassuring mercy to the erring and penitent ; and to 
his determined foes, a fearlessness, forbearance, 
patience, dignity, and self-possession, beyond the ex- 
ercise of mere humanity. Though he knew the law 
perfectly, "he knew no sin ;" his whole life, from the 
beginning to the end of it, was "holy, harmless, and 
separate from sinners;" and "no guile was found 
in his mouth." 

A character so well sustained throughout, so entire- 



64 

]y free from all imperfection ; and withal, so coin- 
p'etely illustrative of his own precepts and principles, 
is certainly a remarkable phenomenon in human 
biography. Tt is, indeed, the only instance of the kind 
on record. The great reformers, phi'osophers, and 
heroes of other histories, were far different men from 
Jesus of Nazareth ; while the divinities of mythology 
were, for the most part, monsters of humanity, the 
exaggerations of lawless and abandoned men. That 
it were possible for the Evangelists to conceive such 
a character as that of our Redeemer, they must have 
had a living model. To record it as they have done, 
they must have been divinely inspired ; and had they 
not in their narrative asserted the proper divinity 
of their hero, as well as his true humanity, their testi- 
mony would have been wholly incredible; for had 
the Son of Mary been a mere man, the Christ of the 
Gospel would have been an impossibility. 

Note F. — Magic Arts. 

The wonders wrought by the magicians of Egypt 
ay ere mere imitations of the miracles of Moses, accom- 
plished by human artifice and sHght-of-hand jugglery. 
This is all that can be fainy inferred from the texts, 
(Exod. 7: 11; 8: 18, &c.,) which state indeed, that 
after a miracle had been wrought by Moses, the 
magi('ians "did so with their enchantments." But 
this cannot mean any thing more than that they 
succeeded in producing some kind of an imitation of 
what Moses and Aaron had done ; for in relation to 
the plague of lice, it is said in the same language, "They 
did so with their enchantments, to bring forth lice, 
but they could not." That they did not, in any of 
their efforts in withstanding Moses, pretend to be 
assisted by any god, or being superior to themselves, 
is evident from what they declared of this plague : 



65 

"This is the finger of God ;" or, "of a gocl." And it 
is evident that the Witch of Endor, although profess- 
ing to be able to raise the dead and converse with 
them, did not really expect to raise up Samuel or any 
one else, from her alarm and consternation at the 
sight of Samuel, who appeared before she had time to 
practice any of the usual rites and ceremonies of the 
wicked art which she professed. And it is equally 
evident, that the prophet Samuel was miracuously 
raised by God's special power, both to confound the 
Witch in her art of imposture ; and to denounce the 
divine judgment against Saul, not only for his previ- 
ous sins; but especially for this last aggravated 
offence against God's Law, in coming to consult a 
familiar spirit, (Deut. 18 : 9-12 ; 1 Samuel, chapter 28 ; 
1 Chron. 10: 13.) The distinction between Miracles 
and Magic is further illustrated in the case of Simon 
Magus, (Acts 8 : 5-13. 

Note G. — A Mahometan. 

Mr. J. S. Buckingham, relates the following : 
"Happening to be travelling with a caravan from 
Morocco to Mecca, on the way down, I was a good 
deal in the society of an intelligent mahometan mer- 
chant, a native of Fez, in Morocco. His being on a 
pilgrimage to the "Holy City," was a sufficient proof 
that he was a zealous and staunch believer in the ma- 
mometan religion. Having ascertained that he would 
listen, without being offended to any objections I 
might make to his religion, I asked him if it had 
ever occurred to him, that his religion was not in- 
tended to be universal, and that it could not possibly 
be universally adopted. He replied that this idea had 
never occurred to him ; and that could this be proved, 
it would shake his confidence in the divine origin of 
his religion ; for it would not be reasonable to require 



66 

all mankind to do that which could be done by only 
a part of the human family." 

"Well," I replied, "you mahometans are as ignorant 
of geography as you are of most other things, other- 
wise you would know that there are countries where 
there is sun-light six months in the year, and dark- 
ness the other six ; in other words, the sun is six months 
above the horizon without setting ; and then six 
months below the horizon, without rising ; so that 
there is but oue day and one night in the whole year. 
Now every mahometan is expressly enjoined, during 
the Ramadan, to abstain from every article of meat 
and drink, from the rising to the setting of the sun ; 
an injunction plainly impossible, in the countries I 
have named. He said, it was impossible there could 
be such parts of the world. But I demonstrated the 
fact to him, and the argument so affected him, that 
instead of continuing his pilgrimage to the templ,e at 
Mecca, the object of his long and weary journey, he 
stopped at Jedda ; and having transacted some busi- 
ness, abandoned his pilgrimage, and returned to Fez. 



THE REVISED VERSION. 

The revision of the English Authorized Translation 
of the Bible, of 1611, originated in the Convocation of 
Canterbury, February, 1870. The work of revising 
the New Testament was commenced on the 22d day 
of June, 1870, by the Committee appointed by the 
Convocation of Canterbury ; and with the co-operation 
of a committee of American scholars, it was completed, 
November, 11th, 1880. In May, 1881, it was pub- 
lished to the world ; and the universal demand for 
copies, gave abundant evidence, if any were needed, 

that THE BIBLE IS THE BOOK OF THE PEOPLE. 



I :i>t ID IE IX - 

Adhelm, bp. of Sherborn 16 

Ahriman, a god of the Persians 8 

Alfred, king 16 

Apocrypha 42-46 

Arundel, abp 17 

Ascension of Christ 33 

Astronomy and the Bible 57 

Atheism 5-8 

Austin, Missionary to Britain 38 

Bangor, a seat of the British Church 38 

Bede, the Venerable 16 

Belus 4 

Bible, meaning of 11 

Bible, inspiration of. . 11 

Bitte, Author of 11 

Bible, history of. 13 

Bible, Books of collected 14 

Bible, Divisions of 18 

Bible, Books classified 20 

Bible, Chapters and Verses of 20 

Bible, Design of 21 

Bible, objections to 22 

Bible, standard edition of. 47 

Bible, restricted to Clergy 50 

Bible, a dangerous book 51 

Brahmins 8 

Buchanan, Claudius > 15 

Budhists 7 

Cain, the first deist 4, 23 

Christ, the Testimony of his Life 63 

Cicero 7 

Clement 14 

Coverdale, Miles, 16, 18 

Cranmer, abp. . . 17 



68 

C< averts, first, their testimony 28 

Creation, Mosaic account of 5, 54 

Christianity, introduced into Britain .38 

Catacombs of Rome 39 

Deists 22-23 

Deism, what 22 

Deism, refuted by 24 

Deism, difficulties of. 24 

Dualism : 6, 8, 9 

Edition of Bible, standard 47 

Egbert, bp 16 

Elfrecl, abp , 16 

Eliezer, High Priest 15 

English Bible 15, 16 

Epicurean Philosophy 7 

Epicurus 54 

Ezra 14 

Fry, John. 17 

Geneva Bible 16 

Geology 56 

God, one living and true 5, 8 

Grafton ,. 18 

Greek, the Language of N. T 13 

Gregory IX. Pope 16 

Heathen philosophers, their Theism 7 

Hebrew, the Language of O. T 13 

Henry IV 17 

Henry V 17 

Henry VIII 16, 17 

Holy Scriptures 11 

Irenaeus 14 

Inspiration, Evidences of. 12, 13, 60 

Infallibility of Rome 47, 50 

James I. king 18 

Jehovah, the sole Creator 8 



69 

Jerome 15 

Jesus, tlie Messiah 29, 83 

Jews, oppose N. T 26 

Jews, what they say of Jesus 27 

Jews, why they rejected Him 28 

Jews, their dilemma 34 

Laodicea, Synod of. 14 

Magic, insufficiency of 27, 64 

Mahometan objection 35 

Mahometan, A 65 

Manes, his doctrines , 8, 9 

Miracles 12, 25, 64 

Moral Law 5 

More, Sir Thomas 17 

Monastic Life 40 

Natural Religion -. . . .5, 10 

Nature, light of 5 

Newton, Sir Isaac 60 

New Testament 13, 14, 19 

New Testament, translated 15 

New Testament, Books of 19 

New Testament, Revised Version of 66 

Ninns 4 

Old Testament 13, 14, 18 

Old Testament, Books of 19 

Old Testament, relation to N. T 19 

Opposition of Deists 22 

Opposition of Jews to N. T. . 26 

Opposition of Mahometans 35 

Opposition of Rome. 36 

Opposition of Science 53 

Ormusd, a god of the Persians 8 

Orpheus 54 

Pantheism 5, 7, 8 

Parker, abp. 16 



70 

Persians, their Dualism 8 

Polytheism 9 

Prophets, their inspiration 12 

Prophecy 12, 62 

Providence, course of 5 

Ptolemy Philaclelphus 14 

Purgatory 41 

Religion, its origin, &c 3 

Religion, Natural 5 

Religion, Revealed 11 

Revelation, methods of .' 12 

Rome, Church of 36 

Roye, Wm 17 

Science, opposition of 58 

Scripture, perspicuous 21 

Scripture, their authority 22 

Seneca 7 

Seventy Weeks, Prophecy of. 38, 34 

Septuagint Translation 14 

Spinoza 7 

Syrian Bible 15 

Tertulliau 14 

Testaments, their relation 34 

Testaments, Old and New 18, 19 

Tonstal, bp 17 

Traditions of Rome 37 

Tran substantiation 38, 41 

Tyndale, Wm 16, 17 

Vanani 7 

Vulgate Translation 15 

Virgin Mary 40 

Virgin Mary, Immaculate Conception of 41 

Wiclif, John 16 

Zoroaster 54 






v.jp,* 



